e>. 


4^  ^^^}^ 


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m 


I6J 


140 


1.4 


IIIM 
1.6 


.<!SS 


<^ 


^. 


^>. 


Photographic; 

Sciences 

Corporation 


m 


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28X 


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tails 

du 
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une 
mage 


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premidre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  dernidre  page  qui  comporte  une  telle 
empreinte. 

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dernidre  image  de  cheque  microfiche,  selon  le 
cas:  le  sy.T>bole  — »-  signifie  "A  SUIVRE  ",  le 
symbole  V  signifie  "FIN". 

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filmds  6  des  taux  de  reduction  diffdrents. 
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reprodult  en  un  seul  cliche,  il  est  film6  6  partir 
de  Tangle  supdrieur  gauche,  de  gauche  d  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  ndcessaire.  Les  diagrammes  suivants 
illustrent  la  m^thode. 


irrata 
to 


palure, 
n  d 


n 


32X 


1 

2 

3 

1 

2 

3 

4 

5 

6 

mm 


T 


■•;■■- 


New  Thought  Essays. 


BY 

CHARLES  BRODIE  PATTERSON, 

Mitkor  «f 

"Seeking  the  Kingdom,"  "Beyond  the  Clouds," 
"Visions  of  Truth,"  etc., 

and  editor  of 

"The  Library  of  Health." 


SECOND  EDITION. 


NEW  YORKt 

THE   ALLIANCE   PUBLISHING  COMPANY, 
••Lirt"  BoitoiNO. 


h 


■a 


■i 


OoviiMB*,  \tm.  n 

aluamu  roautmia  ooMVAn, 


I' , 


Request  of 
Harry    Hoadial 
April       1037 


i-:\  - 


Ix  liberated  moments  we  know  that  a  new  picture  ol  life  and 
dntj  la  already  poeaible.  The  elements  already  exist  In  many  mlnda 
around  you  of  a  doctrine  of  life  which  shall  transcend  any  written 
record  we  hKwe.—Balph  Watdo  Bmerton. 


..; 


'■^mmmtsA 


i^-x-j.j^-; 


riHn 


m 


immmmm 


^i 


CONTENTS. 


TAOa 

A»  Ikt«oddotion  to  thi  Niw  Thouobt f 

Lm  ▲•  A  JouBMiT li 

Thi  Mbmtal  Obioin  ot  Dhbasi If 

MbNTAL  and  FHTSIOAt  CoaBISPOKOBMOM M 

Tbb  IxAtfnia  Faouitt M 

How  Wb  Makb  Oub  Envibonmbnt ti 

Thb  EvoLtrnow  ot  Powbb *• 

Food  bob  Mind  and  Body M 

Bbbath  Vibbation W 

FOIM  AND  StMBOL M 

Mbntal  Soibnob  Vs.  Htpnotum 6t 

Thouobtb  on  Spibitual  Hbalino 77 

FBTomoAt  Bbababoh 8t 

Tblbpatht  a  SoiBNTino  Fact      ........  91 

Hbauno  at  a  Divtanob M 


FAOa 

9 

.  11 

.  IT 

.  M 

.  at 

.  n 

.  45 

.  60 

.  6r 

.  68 

.  69 

.  77 

.  8S 

.  91 

.  W 


An  lotfodtictkm  to  the  New  Thoii^t. 


*««i**«i*i 


In  the  following  Emmjb  I  hare  tried,  ao  far  aa  I  have 
knowledge,  to  preaent  a  atndy  of  life  in  ita  rariona  phaaea 
from  a  apiritual  baaia,  contending  that  the  Ideal  man 
«xiated  before  the  external  ezpreaaion,  and  tliat  life'a 
great  object  la  the  unfolding  of  the  perfect  ideal.  When 
one  haa  attained  a  realisation  of  thia  tmth,  he  wtll  aecAc 
ito  work  from  the  center  of  thinga  outward,  thua  reTendng 
irhat  la  auppoaed  to  be  the  regular  order  of  llfe--th» 
«eq«irenient  of  knowledge  and  nnderatanding  from  witk* 
•out,  by  woridng  from  the  circumference  toward  the  center. 
I  do  not  deny  the  need  or  utility  of  any  or  all  materlad 
thinga,  bnt  contend  that  there  la  an  iuTiaibie  force  tinrt 
teda  ita  outer  ezpreaaion  in  tiiem;  liict  we  ahould  under- 
«tand  their  true  relation  aa  cauae  and  effect;  and  tiict  the 
«xtemid  manifeatation  haa  no  power  and  no  extatence — 
^aie  aa  tt  derlTea  theae  qnalitlea  from  the  inner. 

We  are  entering  a  new  cydle  of  religioua  thought,  in 
■which  vpirltnallty  win  midce  manifest  Ita  true  ir«iae;  aaA 


6  TfmD  ThmgM  Bmt^. 

with  lU  Influx  will  come  a  brlghtneta  and  a  glow  of  life 
hitherto  unknown.    Thwrf  haa  been  too  much  gloom— 
eren  deipuir— bound  up  In  the  materialistic  religion  of 
the  past.    The  time  la  now  ripe  for  the  ectabllahlng  of  ao 
evernew  religion.    You  aak,  !■  It  to  ■uperaede  CJhriati- 
anlty?     No;  It   la    to   rt-prttrnt   Chri«tlanlty.     It   will 
■uperaede  the  CalvlniaUc  nightmare,  which,  hanging  orer 
Ghriatendom  like  a  gre^t,  black  cloud,  ihuta  out  the  light 
and  bllghta  the  life  of  the  true  Chriatrellgion.    The  the- 
ology of  Calvin  haa  been  like  a  vine,  winding  and  winding 
itaelf  about  a  tree  of  which  it  la  no  part  and  aapplng 
oat  Ita  life.     But  the  vine  haa  grown  old  and  la  loalng 
Ita  power  to  harm— while  the  tree  atlU  Uvea.    When  the 
Ghriatreliglon  lUnda  revealed  in  all  Ita  purity  and  glory> 
the  old  order  of  thlnga  muat  paaa  away. 

John  Calvin  waa  no  more  a  Chriatian  than  waa 
Mohammed;  they  were  both  Inspired  by  the  law,  "An  eye 
for  an  eye,  and  a  tooth  for  a  tooth."  Both  went  to  the 
aame  aource  for  their  rellglona— the  Old  TeaUment,  not 
the  New.  The  Christ  law  of  non-resiaUnce  had  no  place 
in  their  creeds.  In  the  coming  religion/  however,  life 
and  immortality  will  be  brought  to  light,  and  the  gospel 
of  glad  tidings  will  be  proclaimed  anew.  The  negative 
and  fatalistic  philosophies  that  were  the  natural  outcome 
of  a  perverted  Christian  belief  will  vaniah  before  the 
coming  sunshine. 

In  his  natural  state,  man  is  an  optimistic  being.  Hl» 
mind,  however,  may  become  engrossed  in  a  lutalistic  relig- 
ion or  a  negative  philosophy;  and  when  such  is  the  caae^ 
his  thoughts  must  necessarily  be  colored  by  the  nature  of 


An  Introduetim  to  tht  New  Thought. 


»w  of  life 
gloom— 
>Ugion  of 
Ing  of  an 
B  Ghrittl* 
It   will 
ging  orer 
the  light 
The  the- 
i  winding 
1  lapping 
Is  loalng 
When  the 
Md  glory,. 

than  wa» 
r,  "An  ey» 
ent  to  th« 
iment,  not 
i  no  place 
irerer,  life 
the  gospel 
e  negative 
d  ontcome 
before  the 

elng.  Hi* 
llirtic  relig- 
is  the  case, 
e  nature  of 


Ul«  belief.  But  no  man  tun  be  thoroughly  happy  or  well 
who  contempUtPt  th«  negative  aUle  of  existence,  lie  that 
takes  the  bright  and  hopejul  side  Is  the  one  who  dues  the 
mort  good— and  get*  the  most  good  out  of  life. 

I  hare  pictured  life  as  a  Journey  with  many  roads,  all 
of  which  lead  to  one  goal.  I  have  tried  to  show  that  man, 
If  he  would,  might  understnnd  the  laws  of  life  aright,  and 
through  conforming  theretv^  attain  to  both  health  and 
happiness  In  the  Immediate  present— or,  choosing  to  dis- 
regard knowledge  and  disobey  the  law,  through  many  and 
varied  hard  experiences  be  brought  at  last  to  see  that 
there  Is  neither  rest  nor  peace  save  through  obedience  to 
the  Will  of  Ood,  and  that  the  fire  of  bitter  experience 
tends  only  to  purify  and  perfect  the  life;  furthermore, 
that  we  are  responsible  for  the  disease  and  distress  that 
come  upon  ua— for  these  are  only  the  natural  outcome  of 
perverted  mental  states,  there  being  an  exact  correspond- 
cnce  between  Inner  and  outer  conditions:  hence,  the  mind 
that  images  things  pure  and  good,  things  true  and  eternal, 
will  express  wholeness  and  strength  of  body;  that,  In  a 
word,  health  is  a  question  of  knowledge. 

I  have  shown  how  It  is  easier  to  be  well  and  strong 
than  sick  and  diseased;  how  we  make  our  own  environ- 
ment by  relating  ourselves  either  in  the  true  or  false  way 
to  persons  and  conditions  about  us;  how  we  can  make  life 
what  we  will  to  make  it;  that  we  are  endowed  with  certain 
powers  and  possibUltles  that,  when  used  aright,  attract 
to  UB  all  things  needful;  that  through  the  development  of 
latent  power  /^mes  the  greatest  satisfaction  of  life;  and 
that  we  are  not  to  be  forgetful  of  the  inner  bread  of  life 


■i 


*3i,f**"-'-'''-"* 


s 


Ntie  Thought  Euaiff. 


any  wore  than  ef  the  bread  necessary  to  sufftaia  tad 
aonrish  the  bod/. 

I  have  explained  hoT-  trae  desire  and  ineditati0n  have 
a  definite  effect  npon  the  bm  \  caoalvg  as  to  breatibe 
strong  and  deep— this  function,  ia  turn,  hariag  a  bene- 
ficial effect  upon  the  body;  why  we  lAoald  never  worship 
any  outer  form  or  symbol,  hut  try  to  understaad  arii^ 
what  it  stands  for;  that  symbolism  has  had  and  will  eoa- 
tiuue  to  have  Ito  use  as  a  atepi^ng-atone  from  the  fona  to 
the  spirit  of  things;  that  none  of  the  faculties  with  vhid! 
we  are  endowed  should  be  put  to  any  perrerted  ase,  aodi 
as  influencing  another  mind  against  its  own  will,  bat 
Tath«r  to  advi je  or  su^^  the  true  course  to  follow  In  Ule 
—never  seeking  to  compel,  it  evidently  being  a  pari  of  the 
plen  of  creation  tiliat  each  soul  should  woiIe  out  its  own 
aalration;  iad  thus  that  Spiritual  Bcieaoe  has  for  its 
object  the  illnminatioB  of  the  way  of  life,  not  the  fordag 
«f  ^ny  one  into  the  way-~tbe  metaphysical  healer  being 
ei.fected  to  let  his  or^rn  light  m  shine  tibat  others,  sedag 
and  acquiring  knowledge  thereof,  may  thereby  be  ladncad 
to  enter  into  the  way  of  life. 

I  have  trisd  to  impvoss  apon  the  miads  of  my  veaders 
-diat  we  should  seek  to  prove  the  truth  of  all  tiiiags,  hM- 
lag  fast  only  that  which  is  gMd;  that  we  diouM  seek  the 
^^4^  tor  its  owa  aake,  rather  than  f  trough  aay  lave  4( 
-the  marvelouA  or  any  spirit  of  cuxfostty  in  regard  to  the 
•oceuU  or  myat««ions,  kaovrta^  thiit  tluae  Is  aa  <9id«rt^ 
«oarse  in  life  and  la  kaowiedge  that  brtigs  eaeb  ■torn 
•develapnent  ia  its  mtaral  way,  and  l^at  we  -<ia  aaidcff^ 
«tand  Its  needs  and  uses  oidy  as  we  haire  inKWlwigff 


'  \w 


/ 


tala  tad 

i0iihafie 

;  m  bene- 
>  worship 
id  sriitbt 
will  CM* 
e  form  to 
thvliid! 
aM,  MK9h 
wUl,  tat 
owlnUle 
iriirftlie 
t  itaown 
m  for  iti 
tefordng 
ler  being 

eiadaced 


An  Inirodueiion  to  the  New  Thought.  ^ 

coaceming  the  Iftw  that  regulates  it;  that  the  mind  i» 
to  be  neither  superstitious  nor  skeptical  concerning  unfa- 
miliar things,  but  should  be  receptive,  so  that  truth  maj 
find  an  abiding-place  in  its  recesses;  and  that  all  physical 
things  are  representative  of  mental  states  and  conditions. 

Tiie  power  to  communicate  our  thoughts  to  persona 
at  a  difetance  through  mechanical  aid  is,  after  all,  only 
the  representative  of  a  higher  condition  of  thought-trans- 
miflsion  without  the  aid  of  any  kind  of  visible  mechanism, 
Gonditions  are  just  as  necessary  to  fulfil  the  law  by  which 
thougut  travels  along  an  electric  wire  as  they  are  to  the 
law  whereby  thought  travels  without  mechanical  acces- 
sories. We  hive  found  that  if  the  living  thought  in  the 
life  of  man  is  that  which  heals  him  and  makes  him  strong, 
then  this  vibratory  force  can  be  transmitted  directly  from 
mind  to  mind,  giving  health  and  strergth  to  many— for 
we  are  all  members  of  one  great  body. . 

60  far  as  I  have  been  able  to  comprehend  the  teachings 
of  the  great  Master,  Jesus  of  Nasareth,  I  believe  that  the 
statements  presented  in  these  Essays  ere  in  perfect  accord 
with  all  he  taught.  None  can  dispute  that  he  sought  to 
inculcate  the  love  and  everlasting  mercy  of  Qod;  that  God 
is  Spitii,  dwelling  in  the  hearts  and  lives  of  his  children, 
to  whom  ho^ve  health  and  life  and  all  other  good  things; 
that  his  kingdom  is  in  the  souls  of  men;  Jth&t  his  desire  is 
that  man  should  express  outwardly  his  inner  power;  that 
knowledge  and  understanding  of  all  things  would  come 
through  seeking  after  Qod;  and  that  Divinity  is  to  be 
sought  f*nd  found  within  rather  than  without. 

The  true  Ghristian  is  the  one  who  lives  the  Christ  life— 


liiifliiilMi' 


2at±32asssa!33:E 


"sK^ESCtS 


S!*S*SW»^ 


10 


New  Thought  Eitayt. 


thinking  tho  Christ  thoughts  and  doing  the  Christ  deeds— 
his  faith  fixed  in  the  eternal  power  of  Ood  rather  than  in 
any  external  thing. 

In  conclusion,  I  wish  to  impress  on  my  readers  that 
Qod's  )a..  is  eternal  and  unchanging,  and  that  only 
through  knowledge  of  and  conformity  to  the  law  can  each 
and  every  problem  of  life  be  solved  and  the  entanglements 
that  seem  to  beset  us  be  cleared  away.  A  realisation  of 
Go  a  in  the  life  is  our  greatest  need,  for  it  will  bring  to  us 
our  greatest  happiness. 


•Mfea»»<««as«g»rtiiti'iiMi<MiiiWii«fa*« 


liiiii'iniii    i'    "  •"'  • " 


mmmmm 


;deedi — 
r  than  in 

leni  that 
liat  only 
can  each 
glementA 
Eation  of 
Ing  to  UB 


LIFE   AS   A  JOURNEY. 


If  you  purposed  taking  a  journey  into  a  strange  country, 
where  the  language,  manners,  and  customs  of  the  people 
were  different  from  those  of  your  own  land,  and  where  the 
climate  differed  radically  from  yours,  you  would  make  it 
your  business  to  become  as  well  informed  as  possible  con- 
cerning that  country.  This,  according  to  most  people, 
would  be  the  common-sense  way  of  acting;  and  a  man  that 
did  not  thus  equip  himself  would  be  considered  neither 
prudent  nor  wise. 

We  are  all  on  a  journey  that  begins  in  the  cradle  and 
ends  only  when  the  physical  form  is  laid  away:  a  journey 
that,  though  fraught  with  momentous  consequences,  we 
must  travel  whether  we  will  or  not— the  journey  of  life. 

How  about  the  way  of  life?  How  about  the  road  that 
we  must  trayelT  Do  we  know  aught  concerning  it?  Has 
it  been  the  chief  thing  in  our  lives  to  seek  knowledge 
regarding  this  way;  or  have  we  closed  our  eyes  to  the  light 
and  walked  aimlessly  along  in  the  night  of  human  error? 
There  is  a  broad  way,  filled  with  pitfalls  for  the  unwary, 
and  it  grows  harder  and  harder  every  step  we  take.  It  is 
the  way  of  sin  and  death.  We  cannot  deny  its  existence, 
for  there  is  evidence  of  it  on  every  side.  And  there  is  a 
strait  and  narrow  way  that  leads  unto  life  etemaL 

lA  one  or  the  other  of  these  ways,  each  and  every  one 
is  walking.  There  is  no  middle  course.  The  broad  path 
lies  well  beaten  about  us  on  every  side;  yet  it  is  not  neces- 
■aiy,  in  order  to  attain  to  a  knowledge  of  the  inner  way, 
to  kill  out  love  of  earthly  things,  of  things  beautiful. 


:'i 


■mmmiimim*-' 


''*«»; 


MaaiiiMMIMiiaaauMBiMtfi 


New  Thmtght  Eisaya, 


or  even  normml  appetitei  and  desirea.  It  it  needful,  how- 
eyer,  that  we  should  ondentAnd  the  relatiTe  yalne  of  all 
that  ■nrronndi  ns  In  the  world  of  form.  It  ia  neceiaary  to 
make  all  appetltea  and  desires  subordinate  to  the  inner 
impulses  of  the  soul;  for,  if  we  attach  undue  value  to 
things  having  but  a  transitory  existence,  a  time  comes 
when  we  must  lose  them,  and  we  have  nothing  to  repair  the 
less.  Many  have  run  the  full  gamut  of  everything  that  the 
world  can  possibly  give;  and  what  have  th^  for  their 
pains?  Are  they  happier  or  more  contented  than  others? 
Has  the  world  afforded  them  a  lasting  satlsfactionT  No; 
the  end  is  weariness  of  mind  and  vexation  of  spirit  The 
broad  way,  which  promised  so  much  and  was  to  fill  the  life 
with  joy  and  pleasure,  has  brought  only  sorrow  and  pain. 
The  reason  is  that  the  goal  set  for  man's  attainment  lies  far 
beyond  the  boundaries  of  anything  that  pertains  to  earth. 
Man  is  a  spiritual  being  placed  here  in  physical  form;  his 
body  is  of  the  earth,  but  his  soul  belongs  to  the  higher 
realms  of  light  and  love.  Salvation — ^freedom  from  the 
'bondage  of  worldly  appetite  and  desire— comes  to  the  soul 
when  it  truly  knows  its  heavenly  orig*u. 

^  am  the  Way."  This  is  the  assertion  that  the 
universal  Son  of  Ood  makes  to  all  who  would  follow  in 
that  way;  for  God's  kingdom  is  within  the  soul,  where  the 
will,  the  powCT,  and  the  life  of  QoA  find  expression,  and, 
working  outward,  result  in  wholeness  and  completeness 
of  mind  and  body.  Thus  the  strait  and  narrow  way  is 
to  be  found  within — ^through  understanding  that  the  life 
and  the  mind  of  Ood  are  active  forces,  in  fact  the  mly 
forces,  in  our  being. 

From  considering  the  Way,  let  us  turn  our  attention  to 
the  Truth.  How  shall  we  know  it,  and,  through  knowing, 
obey  it?  While  truth  is  eternal  and  immutable,  our 
views  of  it  are  constantly  changing.  Our  conceptions  ot 
the  inresent  will  not  be  tiiose  of  the  future.    As  the  true 


liijiUiiMiiMMiMlii 


mmmmmmmm^tmm 


needful,  how* 
re  Talne  of  all 
ii  neceeeory  to 
i  to  the  inner 
idae  yalne  to 
a  time  comet 
g  to  repair  the 
thing  that  the 
they  for  their 
i  than  otheniT 
ifactionT  No; 
vt  epirlt  The 
I  to  mi  the  life 
row  and  pain. 
Inment  liee  far 
tains  to  earth, 
deal  form;  hia 
to  the  higher 
dom  from  the 
aee  to  the  eonl 

tion  that  the 
[>nld  follow  in 
on],  where  the 
prenrion,  and, 

completenem 
larrow  way  is 
|r  that  the  life 

fact  the  6»ly 

ir  attention  to 
mgh  knowing, 
imntable,  onr 
eoneeptionB  of 
.    As  the  tme 


iit 


■itf  •iirrirfttitro'i 


Life  M  a  Journey. 


18 


inner  light — ^that  light  which  lighteth  every  man  that 
Cometh  into  the  world— diBcloset  itself  to  the  soul,  a  con- 
scions  realization  that  not  only  the  Way  but  the  Truth  lies 
within  thrills  every  part  of  one's  being.  "I  am  the  Way; 
I  am  the  Truth."  This  is  the  voice  of  Qod  speaking  in  the 
soul  of  man;  and  f^m  this  altitude  we  may  exclaim, 
with  Jesus  the  Ohrist,  ^'Before  Abraham  was  I  am." 
Before  the  soul  ever  gained  an  expression  through  form, 
it  existed  as  an  ideal  in  the  mind  of  its  Oreator. 

Truth,  therefore,  is  neither  to  be  sought  nor  found  in 
the  world  without,  for  the  law,  the  word  of  God,  is  written 
on  the  tablet  of  man's  heart,  and  no  one  can  have  knowl- 
edge of  this  law  save  as  it  is  made  manifest  to  him  from 
within — save  as  he  can  read  the  word  and  understand  the 
law.  The  whole  outer  world  is  but  the  symbol,  or  expres- 
sion, of  the  inner  world.  Visible  things  change  and  pass 
away,  but  the  force  that^  brought  them  into  existence 
neither  slumbers  nor  sleeps,  but  ceaselessly  continues  ita 
work  of  creation  and  re-creation,  generation  and  regenera- 
tion. In  vain  do  we  turn  our  attention  to  the  outer  world 
for  a  knowledge  of  truth.  We  study  the  various  fomus  of 
life,  from  the  protoplasm  to  the  physical  body  of  man;  yet 
have  we  discovered  aught  concerning  the  life  tiiat  animates 
these  forms,  or  anything  regarding  the  intelligence  that 
causes  each  organiiimto  follow  out  the  mode  of  existence 
to  which  it  is  beet  adapter  No;  we  are  blind  to  any 
knowledge  concerning  these  things.  The  arts  and  the 
sciences  prove  absolutely  nothing  advantageous  to  man  in 
his  quest  for  Truth. 

It  must  be  admitted  by  all,  if  man  is  a  spiritual  being, 
an  immortal  soul,  that  knowledge  of  tilings  that  pertidn 
to  sonl-growth — to  the  unfolding  of  powers  latent  within 
the  soul— must  be  of  greater  importance  than  anything 
or  everything  hi.  the  outer  world.  Hare  the  arts  or  the 
■dences  anything  to  say  on  this  question  of  soul-develop- 


0miitiiMiiiu~-~^~^''"'~^'''r'i^r«''''i'irt-r 


^    I 


i!;       ,  i 


I    ' 


j^  New  TluMght  E»$aifs. 

denlopment  o«  the  .ge  ta  Iwmati  1=  the  letter,  louf 

1,  bind  t.  «J  «the.i  the  gr.tUl«tlon  •«•»«««" '"^\^ 
hetaow.;  htolUe  U  bounded  bj  ««« thlng^  •"«  "-ll^ 
rf  Site' pUncUihut  out    The  m«  that  dwell,  on  *e 

toX^  pune  0.  e^nee  ^^^^^  ^ 
htgheet  faculty;  hence,  he  wonhlp.  at  her  t»2k^^°  " 
blLdtotheUghtthatcme.  tohlm  ftom  "^  "S"^^ 
I.  the  wnl'.  MlTBtlon  dependent  upon  thta  InteUectuu 

^'ir^r^therf.  concerning  Me  be  «ound  In  tj« 

Jii^^orlTtben  working  ?•»  *5j' P^.^^^ 
follow  out  n  line  of  rea*)nlng  that  wlU  pnwe  ™>  «™™_^ 
^  b^Urf  But,  In  the  outer  world,  how  eaaylt  ta  to  tol 
r,^r^  o'kjpothe*.,  each  ^^*>\'>l^'^JT: 
^tlonl  Therefore,  wholar.  and  wlentirt.  areto  a 
:S^t  .tate  of  dl.NJ«ement  Student.  tajW*^ 
«^e  line,  of  thought  take  exception  to  the  "ypo**"" 

t^T^t  can  It  be  any  more  « than  «»»  "^'^ 
fc™S;.e.t  Were  their  b«*.  alway.  trw,  thete  10^ 
aC:,ncl.-ve;b.twh.tdotheytoojMn«»e««j 

erenofthebbad.?  J'" '"*"*••  "'^'"^w.^SnT 
r.^.l«aato«T  W4  1'««'«"«*?'*»»t;!!L,^ 
J^Bce  Impart,  what  purport,  to  be  exact  ta^**^ 
^JlS  iS-7tb.t  ril  tho«  of  the  «me  eto«t« 
^Mlto  welKht;  thow  of  different  element,  po-e- 

ss^  Xt  •  ai  «^ «.  '•r^^'s^^i^.s^ 

i-^wtMi  the  weiiAt  of  the  «tom  of  any  element  i«  tfte  ■«■« 
hydwgea  to  eight  pwtt  of  oxygen.     x« 


«**■** 


•ir 


tellect««l 
er,  loalBg 

eziitenc* 
Ualltkat 
Ithellgkt 
il\»  on  the 
to  be  his 
ne,  and  Is 
;her  plane, 
itellectaat 

nd  in  the 
le  we  may 
tie  troth  of 
It  it  to  flni 
,cal  demoBr 
I  are  in  a 
in  BtricUy 
hypothesia 
jDtd  nneatl*' 
4  theiv  own 
their  logic 
some  caMir 
my  seientlit 

i  one?  Wo; 
iiknovleAie 
element  are 
^ts  poflseia 
miinberthat 
ttstheMuae 
hat  element, 
deftnite  bmA 
one  part  ol 
midtiple  e< 


Ufe  as  •  Journey. 


15 


hydrogen  ii  always  one,  and  that  of  oxygen  always  eight, 
in  water — one  of  hydrogen  with  eight  of  oxygen  generating 
water.  The  oxygen  is  not,  therefore,  eight  times  superior 
to  the  hydrogen  in  neutralising  or  saturating  power;  they 
are  exactly  equal:  hence,  the  quantities  taken  are  called 
equivalents.  Thus,  when  two  bodies  combine  with  a  third, 
they  are  both  equivalents  of  the  third;  they  are  also 
equivalents  of  each  other,  and  unite  in  exactly  the  same 
proportions. 

From  this  theory  of  atoms  is  based  the  "atomic  theory" 
of  the  universe.  But  who  knows  whether  the  atom  is  a 
divisible  particle  or  not?  Who  knows  that  the  atom  has 
even  an  existence?  Is  not  the  hypothesis  of  the  material 
scientist  more  "vague"  than  that  of  the  spiritual  scientist, 
who  affirms  that  there  is  but  one  supreme  Power  in  the 
universe,  which  imparts  its  own  life  to  all  living  things  and 
gives  of  its  own  intelligence  to  the  degree  that  all  forms 
may  require  to  express  their  perfect  fulness?  Is  this 
hypothesis  vague  and  unsatisfactory,  when  on  every  side 
we  see  the  evidence  of  life's  unceasing  action — ^when  in 
and  through  everything  is  made  manifest  some  degree  of 
intelligence?  There  must  be  a  supreme  Source  from  which 
flow  all  life  and  all  intelligence;  and  how  can  we  know  the 
truth  concerning  it,  save  as  w^  study  it  in  our  own  lives? 
We  certainly  cannot  find  it  in  the  outer  world  of  form. 

The  God  in  man  declares  the  troth  to  him.  If  we  were 
to  listen  to  that  inner  voice  we  would  be  guided  into  the 
way  of  all  troth.  The  soul,  realising  its  oneness  with  Ood, 
its  inseparableness  from  the  Source  of  all  life  and  love, 
knows  that  there  is  but  one  Power,  one  Life-force,  in  the 
universe,  which,  speaking  within  the  soul^  declares:  "I 
alone  am  the  life.  And  the  words  that  I  speak  unto  yon, 
they  are  spirit  and  they  are  life.**  Man's  troe  kingdom, 
therefore,  is  not  of  this  earth;  it  is  the  control,  by  the  real 
%"  of  both  mind  and  body,  so  that  the  indfvidual  will 


mumtig*r 


uit  i'tamta  >  •  ■ 


jj  .  ymo  Thought  Eaiayt. 

our  thought*  Into  accord  therewith. 


nnivene, 
Ine  ideal. 
»and  only 
•  waited. 
le  higher 
I  bringing 


1^.  I * 


MM 


.:•  r 


'■..%■■ 


THE    MENTAL    ORIGIN    OF    DISEASE. 

Every  physical  condition  haa  a  corresponding  mental 
state.  Change  the  mental  state,  and  you  change  the  phys- 
ical condition.  The  body  is  what  we  make  it — strong  and 
whole,  or  weak  and  diseased.  If  we  are  in  harmony  with 
aniversal  law,  we  must  be  harmonious  ourselves.  When 
our  wills  are  in  opposition,  through  selfish  desires  or  emo- 
tions, we  become  weak  and  discordant 

The  will  has  a  definite  effect  on  all  parts  of  the  body; 
but  nowhere  it  It  more  noticeable  than  on  the  neck.  Its 
true  action  giyes  strength  to  that  part  of  the  organism, 
while  lack  of  will  giyes  weakness.  Where  there  is  per- 
Terseness  of  will,  or  self-will,  it  often  occasions  stiffness  or 
soreness  of  the  neck.  The  scriptural  statement  that  the 
Jews  were  a  stiff-necked  and  rebellious  people  is  only  an 
Illustration  of  the  power  of  self-will. 

The  arms  and  hands,  as  the  instruments  of  execution, 
ax«  closely  connected  with  the  will  and  intellect  They 
are  therefore  considered  the  most  executive  part  of  the 
body.  It  is  quite  possible,  with  an  educated  sense  of  touch, 
to  perceive  different  shades  of  will  and  intellect  simply  by 
the  clasp  of  another's  hand;  and  many  are  able  to  deter- 
mine by  thia  method  whether  or  not  a  person  is  possesaed 
of  mental  firmness. 

Persona  that  are  thoughtfully  disposed  inyarlably  in- 
cline the  head  slightly  forward;  but  one  whit>se  thoughts 
am  constantly  striying  to  reach  a  given  destination  in  ad- 
vance of  Hie  body  droops  the  head  and  shoulders  decidedly 


-^^ 


u 


}i«w  Thought  E$aayi. 


forward.  Where  the  head  U  thrown  bwk,  it  Indicate, 
phyalcal  development  and  Independence.  FrequenUy  we 
notice  people  with  their  arm.  akimbo;  thU  U  alao  an  Ind^- 
cation  of  an  Independent  frame  of  mind.  When  the  arma 
are  carried  clo«»  to  the  aldea,  howerer,  a  lack  oMndepend. 
ence  la  Indicated.  Stiff  thumba.  bending  outward,  Indicate 
flrmneaa;  bnt  when  they  fall  In  toward  the  palm  of  the 
hand,  a  lack  of  menUUty  la  ahown. 

The  lunga  are  acted  upon  by  dealrea.    When  the^»^ 
interne  and  true,  we  breathe  atrongly  and  d«*ly-    Tha 
right  baae  of  all  breathing  U  the  dUphragm;  proceeding 
thence,  the  breath  la  under  proper  control.    Our  mental 
facultlea  should  be  uied  to  develop  every  organ  In  the 
body.    Where  there  U  a  lack  of  mind  development,  the 
correapondlng  organ  will  become  flrrt  weakened  and  t^eii 
diaeaaed.    It  la  not  remarkable  that  nineteen  pe"0»»  *» 
every  twenty  cr^  troubled  with  cough.,  cold.,  J»d  other 
lung  dlfflcultlea.  for  they  n.e  little  more  than  half  their 
lung  power,  their  breath  being  exhaled  from  the  cheat  In- 
rtead  of  the  diaphragm.   Dealre  1.  properly  the  aaplratlon 
for  thing,  good  and  true;  It  control,  the  out-breathing, 
while  reapon«5  to  the  dealre  1.  the  receiving  of  ln.plratioii 
cormponding  to  the  Inbreathing.    Our  ordinary  r^jplra- 
tion  la  aeldom  really  rtrong  and  deep-for  It  !•  only  aa 
man  aak.  that  he  receive.;  It  I.  only  a.  he  knock,  ihat  the 
door  I.  opened  to  him;  It  I.  only  a.  he  .eek.  that  »»«*»*■: 

Han  I.  created  In  the  Image  and  llkencM  of  hi.  Or^ 
ator.  He  1.  endowed  with  certain  facultlea  of  wul  and 
mind,  and  hi.  Mlvatlon  dependa  upon  their  proper  w  ud 
control.  HI.  mlMlon  I.  to  work  out  ^e  Pf^«~  "*  P??" 
dbUltie.  wrought  in  him  from  the  beginning.  After  aii, 
tbi.  i.  only  a  reawnable^rvice;  It  I.  the  one  duty  he  owe. 
ipQod  and  to  hi.  fellow-men.  Through  thl.develo,«aent 
S  mort  truly  worriiip.  God  and  become,  mort  helpful  to 
hi.  race. 


,.,*Mnimim  muitiuiii  ifl»'i|rii»«<»^.»flwBM«B 


The  MmUal  X)rigi»  of  Ditetue, 


It 


ndlcttM 
Bntly  trc 
I  an  Indl* 
thearmi 
ndepend' 
,  Indicate 
m  of  the 

these  are 
^ly.    The 
roceeding 
ir  mental 
in  in  the 
nent,  the 
and  then 
»eraoni  In 
And  other 
half  their 
» cheet  in- 
Mpiration 
t>reathing» 
nepimtion 
ryreepira- 
!■  only  M 
ca  that  the 
he  flndt. 
at  hie  Ore- 
f  eoul  and 
^ernaeand 
raandpoe- 
After  all, 
ityheowea 
^elopment 
;  helpful  to 


Mental  Impoliiea  have  a  decided  and  definite  action 
«pon  the  heart;  but  no  impnlae  ia  lo  itronji  in  thia  reapect 
•a  that  of  lore.  True  lore — which  la  the  lore  of  nnlTeraal 
good;  which  ia  the  lun  that  ahtnea  for  all;  which  ia  benefl- 
cent— atrengthena  erery  organ  of  the  body  to  a  degree 
equaled  by  no  other  aonl  impulae  or  mental  faculty.  It  ia 
the  crowning,  dominating  influence  in  the  loul  of  man, 
tranacending  all  othera.  When  Jeaua  waa  aiked  concern- 
ing Ood,  he  could  form  no  loftier  conception  than  the  tilgh- 
eat  Impulae  of  bia  own  muI.  He  anawered,  "Ood  is  Love." 
AU  intellectual  conceptions  of  Deity  are  tu  nothing  when 
eompared  to  thia  expreaaion  of  a  feeling  so  great  aa  to  be 
ladeacribable  in  human  language. 

The  blood  correaponda  to  the  life-force  which  ia  "in  all, 
through  all,  and  above  all."  From  the  heart  of  lore,  it  la 
•eat  couraing  throughout  the  organlam  to  repleniih  ita 
aeeda  After  fulfilling  ita  mlaaion,  it  returns  to  the  heart, 
whne  it  undergoea  a  proceaa  of  purification  and  renewal — 
whence  it  proceeda  again  to  supply  the  needa  of  the  body. 
In  thia  interaction  of  heart,  blood,  and  body,  we  find  typi- 
fied the  correapondence  ezlating  between  Ood  and  man. 
The  rital  forcea  proceed  from  the  Supreme  Heart  of  the 
•nlTerae,  to  nourlah  and  aupply  every  living  thing  therein; 
then  they  return  to  Ood,  to  be  again  aent  out  on  their  tItI- 
fying  errand.  "We  live  in  Ood,  and  know  it  not" 

The  brain  la  undoubtedly  the  principal  orf^n  of  the 
mind,  but  the  mind  b^  not  the  chief  part  of  man;  neither  la 
the  brain  the  chief  part  of  the  body.  Mind  of  itaelf  orlf- 
laatea  nothing;  it  la  ever  acted  upon  by  the  higher  imp&laea 
of  the  aonl.  Mind  la  not  the  germ  of  life;  It  la  merely  Ita 
ffefleet4>r.  It  derlyca  Ita  being  from  the  higher  Impulaes, 
and  ita  office  ia  to  relate  Itaelf  to  them.  In  thia  manner, 
man  may  become  tmly  rdated  to  the  enter  world. 

The  bodily  organa  eorreapoading  to  man'a  Innermoat 
Mag  are  tboae  located  In  the  tmnk— chiefly  the  heart 


•Mti 


v-j^^.  !!-^*''i,*r-*-- 


10  Tfew  Thought  EaMoyM. 

WbtB  the  he«rt  li  affeotpd  by  •mottoni  pwKlu  xkI  from 
without,  we  exjH'Hence  irrcKuiarity  of  a  '«ou.  V,  I  -a  th« 
life  of  man  •♦•eini  to  he  thu«  tainted— a  f  ndltlon  Invarlar 
bly  cauaed  by  a  wrong  relatlonahl^  ♦•^  hla  enylronment- 
th«  blood,  after  a  Ume,  becomea  4.  Uoned;"  It  no  longer 
carrlea  true  nourlahraent  to  the  different  parta  of  the 
body.  Then  It  la  aald  that  the  blood  la  "dlaeaaed." 
There  are  different  expreaalona  and  degrcea  of  thla 
llfepolaonlng  condition:  for  inatance,  one  form  of  it  la 
called  rhenmaUani;  another  la  evidenced   by  cutaneona 

eruptiona,  etc. 

Anger  haa  a  decided  effect  upon  the  blood,  producing 
flrat  an  eicewiive  flow.    Aa  atated  In  the  prevloua  article, 
wherever  there  la  an  exceaa  of  action,  there  muat  be  a  cor- 
reapondlng  reaction.    It  la  not  poaalble  for  any  one  to  In- 
dulge  in  repeated  outburata  of  anger  without  adveraely 
affecting  the  blood.    Mental  Inflammation  will  aurely  re- 
ault  in  phyaical  Inflammation,  aa  one  cannot  be  aeparated 
from  the  other.   Anger,  hatred,  fear,  aelflahneaa— theae  ar« 
the  cauae  of  more  phyaical  diaeaae  than  all  other  menUl 
atotea  combined.    Bile  derivea  ita  true  action  from  •wee^ 
neaa  and  kindneaa  of  diapoaitlon;  ita  flow  ia  then  directed  to 
the  correapond'      nr«da  of  the  body.   But  ita  falae  action 
ia  uaually  caiur**    ^  ' '  ntal  bitt'^i-neaa  anil  a  feeling  of  r«- 
pnlaiontowW^  t^-  ofi'^'thlnga. 

True  phyaical  digeaUon  cornea  through  proper  mental 
digeatlon.  It  la  noticeable  that  Intellectual  people  wre 
generally  troubled  with  either  Indigeation  or  dyapepala. 
They  make  the  Intellect  the  god  of  their  being,  dependlnf 
on  It  to  the  exduaion  of  the  higher  Impulaea,  thereby  pro- 
dndng  an  unbalanced  aUte.  The  InteUect  ahould  not  be 
underrated;  it  ia  neceaaary,  howerer,  to  ahow  Ita  trae  rrta- 
tioB  to  belng-aa  a  refMor,  not  a  producer,  of  light  One 
of  the  moat  common  cauaea  of  Indigeation  Uea  In  the  effort 
of  certain  j^raona  to  acquire  knowledge  rapidly.    They 


■imm 


teMHM 


The  Mmial  Origin  of  Ditmm, 


9i 


<m1  from 
'l»a  tbfi 
iDV«ri» 
nment— • 

0  longtr 
■  of  th« 

of   thin 

of  it  U 

tttaneoQi 

roduclng 
II  article, 
be  a  cor- 
ane  to  in* 
advenely 
■urely  re- 
•eparated 
-theaearc 
er  mental 
cun  aweet- 
iirected  to 
lae  action 
ling  of  re- 

ler  mental 
leople  are 
djapepaia. 
dependinf 
lerebj  j^ro- 
aid  not  be 
itmerelar 
light   On« 

1  the  effort 
dly.    They 


cram  the  mind  with  many  thing*  they  have  not  mentally 
dlgMtwl,  and  thla  mental  Indlgeatlon  la  the  forerun nw  of 
•  corrcapondlng  phyalcal  condition.  Again,  we  ttnd  people 
with  good  «llgeatlon  who  do  not  properly  anMmilattf  their 
food.  Thla  reBult  rorreapond*  to  knowledge  which  they 
have  clearly  percelve<l  but  failed  to  uw.  We  must  flrat 
thoroughly  digeat  what  we  read,  think  of  It,  talk  it  oTer, 
thoroughly  aaalmllate  it— then  we  can  make  It  our  own. 
Wo  muat  lire  It— rauat  be  It;  and  If  we  are  bright,  hopeful, 
and  cheerful,  we  •hall  have  no  trouble  with  the  dlgeatlon 
and  aaairallatlon  of  our  phyalcal  food. 

The  kldneya  and  aecret  organa  are  affected  by  the  ae- 
creclea  of  life.  Into  every  life  enter  many  thoughta  and 
condltlona  too  aacred  to  mention,  even  to  one'a  deareat 
frlen(*a.  Theae  thlnga  act  upon  the  private  organa  to 
atren„'then  and  keep  them  whole;  but  the  falae  aecrecy  of 
life— the  dealre  to  cover  and  hide  evil  thlnga  from  the 
knowledge  of  othera — producea  weakneaa  and  dlaeaae  of 
thoae  parta.  Falae  paaalona  Inflame,  and  In  time  conanme, 
the  aecret  organa  of  the  body. 

Aa  already  pointed  out,  the  lower  Umba  correapond  to 
the  anataining  power,  and  the  feet  to  the  rock  of  under- 
Btandlng,  or  the  foundation  upon  which  the  body  reata. 
If  our  truat  be  placed  In  "the  Giver  of  every  good  and  per- 
fect gift,"  we  ahall  experience  no  weakneaa  in  theae  mem- 
bera;  for  we  ahall  feel  that  the  anataining  power  la  ever 
with  ua,  to  guide  and  direct  our  feet  into  the  "patha  of 
fighteouaneaa." 

To  what  extent  la  thla  philoaophy  applicable  to  the 
young?  Frequently  children  have  dlaeaaea  to  which  grown 
people  aeem  alao  aubject;  and  the  qneatlona  are  often 
Mked:  How  can  auch  a  malady  be  the  reault  of  any  fault 
«r  ahortcomtng  on  the  part  of  ao  young  a  peraon?  Why  la 
it  not  poaaible  for  thla  dlaeaae  to  be  the  reault  of  contagion 
or  heredity? 


> 


|»;r^i^t><r*!«'^''f^»Wi*^ 


22 


Nmo  Thov»M  JBaioyf. 


The  mind  of  a  chUd  may  be  likened  to  a  lenaiUTe  pUte. 
It  U  more  eaaily  acted  upon  by  the  thought*,  ot  othari  than 
to  the  miud  of  an  adult,  eepedally  if  each  thought  action 
proceed  from  the  mother  or  nurie.  Should  a  mother  bj- 
come  very  angry,  her  chUd  may  feel  the  influence  to  auch 
a  degree  that  a  feverish  condition  would  ensue  almost  im- 
mediately. The  fears  of  parents  often  act  Injuriously  upon 
the  minds  cf  their  children,  thethonght-images  in  the  minds 
of  the  former  being  telepathically  transmitted  to  those  of 
the  latter.   This  is  the  true  meaning  of  "heredity. 

Heredity  of  thought  is  more  powerful  than  heredity 
of  blood.  Most  physiologtots  assert  that  there  is  an  entire 
change  in  the  organism  of  the  body  once  in  seven  year% 
whUe  some  name  a  shorter  time.  Now,  if  we  inherit  a 
specific  disease  through  the  blood,  it  would  be  quite  nat- 
oral  to  expect  that,  after  seven,  or  fourteen,  or  twenty^ne 
years,  this  ailment  should  be  entirely  eradicated.  The 
fact  remains,  however,  that  many  years  later  than  the 
period  last  named,  maladies  that  had  afflicted  the  parente 
have  appeared  in  the  children,  being  classified  as  "heredi- 
tary diseases"  by  the  medical  i»ofession. 

This  idea  of  heredity  is  becoming  rapidly  displaced  by 
another  "discovery."  It  is  now  almost  universaUy  con- 
ceded by  the  medical  fraternity  that  the  majority  of  the 
ailments  formerly  attributed  to  hereditary  taint  are  caused 
by  disease  gems,  or  baciUL  Thus,  even  by  medical  an- 
thority,  the  belief  in  the  transmtoslon  of  disease  through 
heredity  is  relegated  to  the  past;  it  no  longer  plays  an 
imporUnt  part  in  orthodox  diagnoses.  StiU,  from  the 
standpoint  of  mental  science,  heredity  cannot  be  ignored. 
Etery  chUd  undoubtedly  receives  an  inheritance  of  mental 
pictures  from  the  minds  of  its  parents,  which  have  a  pro- 
nounced effect  upon  its  life.  The  Bible  may  be  taken  lit- 
eraUy  when  it  says  that  God  shall  visit  "the  iniquity  of 
the  fathers  upon  the  chUdren  unto  the  third  and  fourth 


^■^■».-TO>*«>^  ^'•*»***«*'' ■ 


•  -i-ajiiigMiiragi 


Te  plate, 
keratluui 
tit-actloD 
»ther  be- 
eto  ftucb 
movt  im- 
wly  upon 
hemindt 
)  thooeof 

n 

• 

heredity 
an  entire 
en  yeura, 
inherit  • 
luite  nat- 
renty-one 
ted.  The 
than  the 
e  parents 
B  «heredl- 

plaeedby 
sally  com- 
ity of  the 
ire  canted 
edical  an- 
e  through 

plays  an 

from  the 
e  ignored.. 

of  mental 
are  a  pro- 

talcen  lit- 
niqnity  of 
md  fourth 


The  Mmtti  Origin  of  Ditease. 


29r 


generation  of  thm  that  *a<e"  Him.    Note  particniarly  the 
clause  that  I  have  italicised. 

If  a  child  has  inherited  evil  (unwholesome)  mental  pic- 
tures, and  in  manhood  still  allows  them  to  affect  his  life, 
his  condition  will  be  similar  to  that  of  his  parents.  If,  on 
the  other  hand,  he  should  realise  that  his  true  inheritance 
comes  from  God— that  "every  good  and  perfect  gift"  comes 
from  his  eternal  Pathe^-the  false  inheritance  would  lose 
its  power ;  it  would  be  overcome  by  the  true.  The  only  real, 
true,  and  eternal  Inheritance  is  from  God.  All  others  are 
but  transitory  and  illusive. 

If  parents  would  only  realise  the  effect  produced  upon 
their  chUdren  by  their  thoughts,  they  would  be  much  more 
careful  in  their  mental  processes.  The  subject-matter  in 
the  mind  of  the  parent  influences  the  life  of  the  child  for 
good  or  ill.  A  child  is  ever  prone  to  express  his  parents' 
thought  Selfishness  and  greed,  when  seen  in  ch'Mren, 
ar^  but  the  outward  expression  of  identical  qualities  hid- 
den in  the  minds  of  the  parents.  A  child  is  natural,  and 
expresses  just  what  he  thinks.  Up  to  a  certain  age  he  Is 
the  mere  reflector  of  the  thoughts  of  others;  but  a  time 
comes  (earlier  with  some  children  than  with  others)  when 
he  asserts  his  Individuality,  and  claims  the  right  to  live  his 
own  Ufe.  WhU«  still  affected  by  the  thoughts  of  those 
surrounding  him,  and  by  the  mental  images  produced  by 
bis  parents,  a  child  nevertheless  soon  begins  to  reason,  to 
think,  and  to  act  for  himself.  Especially  at  this  juncture 
he  should  meet  with  every  encouragement 

Many  parents  try  to  break  the  will  of  their  offspring  in 
order  to  make  him  conform  to  their  wishes;  but  the  wilful- 
ness of  the  child  is  often  but  a  reproduction  of  that  of  the 
parents.  If  the  latter  consider  it  necessary  to  change  a 
chUd's  will,  they  should  attempt  to  do  so  only  through  love 
and  gentleness.  A  child  should  receive  a  reason  for  doing, 
or  for  not  doing,  a  certain  thing.  If  he  ask  it  from  his. 


2i  New  Thought  Eua^; 

parent    It  it  hit  privUege,  u  Mly  as  that  of  hUi  elder. 
It  is  even  more  ImporUnt  in  hlfi  case,  for  a  grown  person 
can  often  comprehend  the  reason  withont  asking  it,  and 
withont  its  being  told.  After  telling  a  child  to  do  a  certain 
thing,  and  he  asks  why,  it  is  not  the  proper  and  true  way 
to  deal  with  him  to  answer:  "Becanse  I  told  yon  to  do  so. 
The  child  has  both  a  thoughtful  mind  and  a  keen  sense  of 
justice.    There  is  no  doubt  that,  in  regard  to  most  ques- 
tions, we  should  deal  more  carefully  with  chUdren  than 
with  grown  people.    How  often  are  chUdren  punished 
whUe  their  parents  are  In  a  state  of  angerl    How  often 
would  a  parent  refrain  from  punishment  were  he  to  wait 
until  his  anger  subsided!  Absolute  Justice  Is  as  necessary 
In  dealing  with  a  child  as  with  an  adult 


BS 


tTiiiHiiif  I  iiiiia«twii.ii«nai 


It  elder. 
I  person 
:  It,  and 
I  certain 
me  way 
}  do  10.^ 
(sense  of 
»8t  qnes- 
ren  than 
>nnlshed 
)w  often 
i  to  wait 
lecessarj 


«. 


MENTAL  AND  PHYSICAL  C0RRE8P0NDEN0ES. 


The  law  that  demonstrateH  that  force  displays  Itself 
by  working  from  within  outward  Is  the  only  rational  ex- 
planation of  the  visible  world.  The  form  expressed  by 
force  is  of  no  significance  in  our  comprehension  of  the  law. 
If  followed  from  its  origin  outward,  It  will  be  cognleed  as 
but  a  sign  or  symbol  corresponding  to  the  thought  within. 

If  the  human  body  corresponds  to  the  mind  within, 
does  it  fairly  represent  It?  Or  may  we  take  Into  account 
the  tension,  resistance,  and  pressure  of  other  things  and 
conditions  without?  Such  influences  are  Impelled  chiefly 
by  human  thought.  We  live  in  an  atmo»,phere  of  thought- 
currenta— of  thought-vibrations.  Unless,  by  the  law  of 
correspondence,  there  be  that  within  our  own  mentality 
that  corresponds  to  this  disturbing  thought-Influence  of 
others,  no  reflex  action  Is  possible  from  within  to  the 
human  body  without.  Hence,  we  are  the  arbiters  of  our 
own  destiny.  We  must  place  ourselves  in  perfect  har- 
mony vrtth  the  law,  and  build  our  house  upon  a  foundation 

Even  the  effect  of  ante-natal  thought-influence  upon 
the  mentality  of  a  child  (evidenced  upon  Its  body)  can  be 
overcome  by  knowledge  and  practise  of  this  law.  Happi- 
ness may  transfigure  a  countenance  of  very  ordinary  ap- 
pearance to  one  of  beauty.  Where  there  is  beauty  of  form, 
interior  harmony  or  beauty  of  thought  must  exist  to  a 

•  "And  the  nOn  dMcended,  and  the  flood«  came,  and  the  winde  blew, 
and  beat  upon  that  honwi;  and  it  fell  not,  for  it  was  founded  upqn  a 
look."— Mali.  viL,  S8. 


-m 


i 


I 

I 


•.■■* 


26 


New  Thought  Euayn. 


great  extent.  Perhapt  for  generations  iome  peculiarly 
hapmonlouB  quality  of  mind  has  asserted  itself,  and,  un- 
consciously adapting  itself  to  the  law,  has  produced  the 
outer  expression  of  a  beautiful  being.  In  turn,  such 
beings,  by  cultivating  discord  and  Inharmony  through 
adverse  thought-action,  can  change  their  appearance  and 
that  of  their  posteri^^  to  imperfection.  In  each  soul,  how- 
.€ver,  lies  dormant  the  power  to  surmonnt  these  conditions, 
to  free  itself  from  the  shackles  placed  upon  It  by  other 
and  stronger  minds,  to  assert  Its  sovereignty,  and  to  blos- 
som under  the  sunlight  of  true  thought  into  the  bodily  ex- 
pression of  a  perfectly  ordered  mind.  Therefore,  we  can- 
not altogether  hold  others  responsible  for  the  effects  «< 
untrue  thought-action  upon  our  bodies. 

The  principle  of  correspondence  between  mii^  a»d 
body  is  based  as  follows:  Man  Is  heaven  wlthhi— earth 
without  The  Divine  spark  dwells  at  the  very  ceotre  of 
his  being.  His  garment  of  clay,  which  Is  the  outward 
ManifesUtlon  of  his  being,  belongs  to  all  that  Is  external 
In  creation.  Man  unites  within  himself  two  worlds— 
the  outer  and  the  inner;  but  one  law  acts  through  both. 
The  outer  28  the  natural  sequence  of  the  inner,  which  is  tiw 
vital  spark,  the  enduring  nature  of  maa.  AW  growth 
proceeds  from  this  Inner  man.  The  outer  is  of  ttaeM  noth- 
ing, *. «.,  It  Is  entirely  dependent  on  the  Inner  being.  Every 
change  that  affects  It  Is  the  result  either  of  growth  or  of 
lade  of  growth.  The  body  Is  at  best  Ijut  a  transitory  mani- 
festation of  mind. 

These  two  entitles,  the  outer  and  the  inner,  appear  to  be 
separate;  but  they  have  a  very  real  connection.  The  true 
correspondence  of  any  outward  conditioB  is  only  U  be 
foimd  through  a  knowledge  of  Its  Inner  r^resentaUvse. 
The  whole  visible  creation  Is  but  an  expression  of  thought 
All  outward  manifestation  is  but  the  symbol,  or  dcrtldng 
of  thought,  which  is  constantly  shaping  for  Itself  new  ap- 


"MMiRMIIIPMP 


Mental  and  Phy»ieal  Corrtgpmdenoes. 


27 


^culiarly 
and,  an- 
iiced  the 
rn,  such 
through 
tnce  and 
jul,  how- 
nc^ltiona, 
by  other 
itobl<Mh 
lodily  ez- 
,  we  can- 
»ffeett«( 

lind  aad 
m-— eurth 
ceetre  of 
oatward 
extevnai 
worlds — 
ighbotb. 
lich  is  tibe 
I  growtk 

I^DOth* 

kg.  Svery 
wth  atol 
orymani- 

peartobe 
The  true 
nly  to  be 
■eotaUfse. 
r  thought, 
r  clothing 
If  newaih 


parel.  Man  derlrea  all  koowledge,  at  first,  through  the 
medium  of  symbolB.  All  spiritual  teachers  have,  in  the 
past,  used  symbols  as  a  means  of  instruction.  The  spirit- 
ual plane  is  the  plane  of  causes;  the  physical  plane  is  the 
plane  of  results.  BTerything  material  proceeds  from  a 
spiritual  cause.  The  process  is,  first,  the  forming  of  spir- 
itual thought  In  the  mind  of  man;  secondly,  the  consequent 
direct  result  evidenced  in  his  nature.  Materiality,  there- 
foie,  is  the  result  of  spiritual  thought.  Everything  begiwi 
and  ends  in  the  being  of  man,  who  is  an  embodiment  of 
the  Spirit  of  Qod. 

The  conditions  of  material  life  are  transitory  and 
changeable.  Their  forms  lead  from,  and  return  to,  the 
spiritual.  This  Is  the  mystery  of  life:  A  process  with  am 
erer-changing  form,  visibte  In  all  things— whether  of  the 
mineral,  vegetable,  or  animal  kingdom.  "One  state  is 
swiftly  succeeded  by  another;  there  Is  no  permanent  state 
or  condition  of  form."* 

Let  us  now  consider  the  Intimate  relationship  that 
exists  between  matter  and  spirit— body  and  mind.  Meta- 
physical healing  has  fully  demonstrated  that  the  Imagiaff 
faculty  of  man  Is  responsible  for  all  the  ills  from  which  he 
suffers.  One  disease  Is  no  more  Imaginary  than  another. 
Ererythlng  we  do  or  think  must  first  be  Imaged  In  the 
mind;  hence,  everything  In  the  Intellectual  and  physical 
man  may  be  said  to  proceed  from  the  imaging  faculty.  Our 
thoughts  are  first  Ideated,  then  expressed  outwardly. 
The  expfessiott  must  correspond  to  the  Inner  thought.  If 
th^s  Is  Inflamed,  Inflammation  will  make  itself  felt  In  the 
body.  If  a  persoft  is  given  to  thlnUng  harsh,  unkind 
thoughts,  or  saying  creel,  cutting  things— If  he  to  sar- 
castic in  his  remark*— it  will  certainly  be  found  that  thto 
mental  state  has  prodneed  newalgla;  <»,  If  he  to  sensltWe 
to  the  unkind  remarks  of  others,  the  suffering  exper*- 
•SpeiMert  "Dbfwttoi  of  Motkm.**  psgto  tSL 


"Ji 


28  New  Thought  Euaya. 

enced  inwardly  will  exprew  itielf  outwardly  In  neuralgic 

There  is  a  fourfold  action  between  mind  and  body  that 
should  be  undenitood.    The  primary  cause  for  everything 
originates  in  the  mind,  and  thence  worlig  outwardly.  First, 
the  rflind  acts;  this  is  followed,  in  turn,  by  a  responsive 
action  of  blood  and  muscles;  then  comes  mental  reaction, 
which  is  followed  by  physical  reaction— the  body  thus 
responding  to  the  ever-varying  moods  of  the  mind.    Con- 
sider as  an  illustration  the  action  of  anger.    We  know 
that  this  is  a  mental  emotion,  but  note  its  instantaneous 
effect  upon  the  blood  and  muscles.    The  heated  and  con- 
tracted mental  state  produces  a  corresponding  physical 
state;  and,  according  to  the  laws  of  being,  the  excessive 
action  produce*  a  corresponding  reaction.    When  this  re- 
action  takes  place,  there  is  a  decided  lowering  of  tone  In 
the  mental  condition  of  the  angry  person,  which  is  inevit- 
ably followed  by  a  weakened  state  of  the  body.    This  law 
applies  equally  to  emotions  oth^r  than  anger. 

For  everything  real  in  life  there  is  an  unreal  semblance, 
which  is  ito  contradiction.  For  every  true  impulse  that 
enters  the  mind  from  the  soul,  there  is  a  simulacrum 
that  acts  on  the  mind  from  without,  producing  a  false  emo- 
tion, which,  in  turn,  tends  to  destroy  the  physical  organ- 
ism. One  builds  up;  the  other  tears  down.  One  works 
from  the  inner  outward,  while  in  the  other  this  action  is 
reversed.  True  emotion  is  caused  by  the  inner  Impulse; 
its  contradiction  is  caused  by  persons  or  conditions  exter- 
nal  to  the  personality.  ^         ^n  4i«^  .*. 

Wherever  mental  contraction  Is  found,  you  will  find  Its 
physical  antitype.  Muscular  conteaction  is  often  caused 
by  sorrow  for  loss  of  friends,  or  of  money.  Wherever  loss 
is  felt  to  a  marked  degree,  corresponding  contraction  takes 
place  in  the  body.  Muscular  rheumatism  frequently  re- 
sults from  grief  for  the  loss  of  friends.  Paralysis  is  usually 


I  pHWUfewiiAllglWilua^ 


^-    I  iMMijKeaga-^ 


MMl 


Mental  and  PhyHoal  Ofnreapondmcea. 


29 


leuralgic 

lody  that 
erything 
y.  First, 
^ponsive 
reaction, 
ady  that 
ad.  Con- 
Ve  know 
ntaneona 
and  con- 
physical 
excessive 
n  this  re- 
)f  tone  in 
is  inevit- 
This  law 

ambiance, 
>ulse  that 
nulacrum 
false  emo- 
sal  organ- 
toe  works 
I  action  is 
'  impulse; 
ons  exter- 

ill  find  ito 
en  caused 
ivevev  loss 
!tion  takes 
[uently  re- 
is  nsaally 


caused  by  mental  shock.  It  may  be  regarded  as  a  with- 
drawal of  the  life  forces;  i.  e.,  the  blood,  no  longer  flowing 
naturally  throughout  the  body,  falls  to  carry  suffi- 
cient nourishment.  Paralysis  may  be  caused  by  different 
kinds  of  mental  shock— anything  that  strikes  deeply  Into 
the  life  of  the  Individual.  A  failure  in  business  often 
causes  paralysis,  the  lower  limbs  in  that  case  being 
affected  to  a  great  degree.  The  limbs  correspond  to  the 
sustaining  power;  and,  through  the  loss  of  money,  the 
personality  believes  the  sustaining  power  to  be  withdrawn. 
Sometimes,  without  shock,  when  the  rest  of  the  body  seems 
perfectly  well,  the  limbs  lose  their  power  of  locomotion 
and  refuse  to  carry  the  body.  This  Is  usually  caused  by 
the  loss  of  friends  or  others  upon  whom  the  person  was 
dependent,  or  by  the  loss  of  worldly  goods.  The  true  sus- 
taAning  power— the  power  that  will  sustain  in  any  or  every 
emergency— is  to  be  found  In  the  "One  Source  of  Life,"  the 
only  Power  that  sustains  us  eternally. 

All  the  different  senses  have  their  inner  correspond- 
ences. We  see  with  our  minds,  and  according  to  our 
mental  vision  will  be  our  physical  sight.  A  person  with 
very  little  mentality  may  see  clearly  at  a  great  distance 
as  well  as  near  at  hand;  but,  regarding  this  and  all  other 
faculties,  the  plane  to  which  the  person  belongs  should 
be  considered.  Comparatively  little  is  required  of  a  per- 
■on  on  the  animal  plane  of  existence.  Obedience  to  the 
law  on  that  plane  is  the  only  thing  necessary;  therefore, 
one  who  has  advanced  no  further  might  be  remarkably 
advanced,  physically,  without  showing  any  different  order 
of  intelligence  from  that  displayed  by  an  animal.  But 
even  on  that  plane  it  is  necessary  to  have  all  the  wisdom 
of  the  animal  kingdom;  thus,  throughout  all  the  varying 
planes  of  thought,  the  outer  must  ever  respond  to  the  inner. 

Those  who  are  "far-sighted"  will  be  found  to  have  some 
condition  of  mind  corresponding  to  that  weakness.  '  A 


.^ 


''W^ 


iMbMii 


so 


New  Thought  Eanayi. 


t 


careful  examination  will  »how  that,  regarding  thing*  apavt 
from  them«eUe8,  they  can  Bee  clearly.  Posalbly  they  ar« 
interested  In  the  welfare,  hablta,  or  cuatoma  of  other  ntp 
tioni;  but  concerning  surrounding  condiUona  and  people 
they  are  blind,  or  form  but  a  weak  conception.  A  corre- 
apondence  may  be  found  between  family  neglect  and  this 
condition.  The  opposite  condition,  near-sightednesi— 
whereby  people  see  objecta  near  at  hand  distinctly,  b«t 
v^ry  Indistinctly  those  at  a  disUnce—flnds  its  correspond- 
ence in  InteresU  confined  too  closely  to  family  matters 
and  an  immedUte  circle  of  friends:  thoughts  that  gire  but 
little  if  any  attention  to  outside  matters.  Very  often  the 
conditions  are  Inherited— the  thoughts  of  the  parents  have 
left  an  Impress  on  the  mind  of  the  child,  and  the  latter, 
not  haTlng  overcome  these  parental  conditions,  coatlnuM 
In  the  same  li|ie  of  thought. 

We  should  all  see  clearly,  both  at  a  distance  and  near 
at  hand.  In  recognising  immediate  duUes,  we  should  not 
be  unmindful  of  the  fact  that  we  are  members  of  one  fam- 
ily; that  each  part  of  the  human  race  is  essential  to  all 
other  parts,  and  vice  veraa.  When  our  sight  becomea 
clouded,  and  we  see  objects  but  dlndy,  we  may  become 
cognisant  of  the  correspondence  If  we  examine  our  own 
mental  state.  We  are  sure  to  recognise  a  decided  limita- 
tion in  our  mental  viaion,  and  If  we  remove  thla  condition 
our  phyaical  sight  will  quickly  correspond,  become  Im- 
proved, and  In  time  fully  restored. 

A  change  of  sight  attributed  to  advancing  yeaw  pea^ 
ceeda  from  an  altered  train  of  thought  With  moat  par- 
sons the  eyesight  Is  better  In  youth  and  early  manhood 
than  In  middle  age.  There  are  perioda  In  life  when  ilM 
sight  certainly  changes.  Dimness  of  vision  occurring, 
at  middle  age  corresponds  to  a  lack  of  mental  perceptton* 
regarding  many  things  that  were  thought  to  have  been 
clearly  understood  In  the  paat.    Inatead  of  each  day  add- 


r   .,jutiiiii>Miiwiiiii 


Mental  and  Phytical  Corre»pondencet. 


t& 


ngt  apavt 
'  they  are 
other  BMr 
ad  people 

A  corre* 
t  and  this 
tedneMi — 
Dctly,  Iwt 
>rre«poiid* 
J  matten 
^t  giTe  but 

often  the 
renta  have 
the  latter, 

COBtinUM 

i  and  near 
■hoold  not 
»f  one  fam- 
itial  to  aU 
t  becomea 
ay  become 
e  onr  own 
led  Umita* 
I  condition 
ecome  ini' 

yean  iii»- 
i  moat  par 
f  manhood 
e  when  the 

occunrtiV 

perceptton 

have  been 

sh  day  add* 


log  clearneM  to  our  perception  of  their  attrlbutei,  we  find 
our  Ideaii  becoming  more  vague;  we  do  not  rely  upon  our 
own  view,  but  reaort  to  other  means  to  have  tae  subject 
placed  more  clearly  before  us.  These  methods  correspond 
to  sight  derive.!  from  without,  rather  than  from  within; 
from  books  and  from  the  minds  of  others,  rather  than 
from  our  own.  Occasionally,  aged  people  experience  a 
renewal  of  sight;  this  corresponds  to  an  arwakenlng  of  the 
apiritval  powers  within— to  the  Inner  perception  of  truth. 

Many  persons  are  said  to  hear  better  with  one  ear  than 
with  the  other.  This  is  eaaily  explained.  Some  people 
care  to  hear  only  one  side  of  a  question — that  en  which 
their  sympathies  are  enlisted;  they  are  not  willing  to  hear 
both  sidea.  Again,  there  are  persons  that  do  not  wish  to 
be  disturbed  by  having  to  listen  to  a  recital  of  the  sorrows 
of  others.  They  consider  it  an  advantage  not  to  have 
their  conscience  ruffled  by  the  knowledge  that  such  mia* 
fortunes  exist;  accordingly,  they  close  their  ears,  harden 
their  hearts,  and  go  through  the  world  In  total  disregard 
of  the  welfare  of  their  fellow-men. 

The  relationship  between  the  blood  and  its  circulation 
is  of  great  interest;  for  the  blood  symbolises  the  Principle 
of  Life,  which  is  in  all  and  through  all.  Soul-Impulses 
acting  on  the  blood  produce  a  healing  influence;  purity  of 
thought  begets  purity  of  blood;  true  mental  action  causes 
the  blood  to  flow  normally  throughout  the  body.  Condi- 
tions acting  on  ns  from  the  outer  world  are  largely  respon- 
sible for  mental  impurity  and  improper  circulation  of  the 
blood.  A  disturbed  circulation  can  nearly  always  be  at- 
tributed to  the  emotions. 

One  who  thinks  to  excess  will  find  that  such  action 
produces  an  untrue  movement  of  the  blood,  cauaing  it  to 
flow  undnly  to  the  head.  The  brain  demands  both  rest 
and  nourishment  The  circulation  should  tend  as  much  to 
one  part  of  the  body  as  to  another.    True  circulation  is 


,*' 


.? 


'] 


' .» 

l!ll 


"  ■  ■.  I  ^mmmMtiiiltiimtli 


'm- 


N9W  Thought  Euay*. 


W: 


effected  through  an  eyen  deTelopm^nt,  to  thtt  no  one  fae* 
ulty  «ball  predominate.  All  unpleaaant  emotion*  have  an 
adverae  action  on  the  blood.  Ang^r,  hate,  malice,  etc.,  no 
poison  the  blood  that  it  cannot  give  the  desired  nourish- 
ment to  the  body.  It  la  not  the  food  we  eat,  but  the 
thoughts  we  thinic,  that  produce  impure  blood.  *'Not  that 
which  goeth  into  the  mouth  deflleth  a  man,"  but  out  of 
the  mind  proceed  evil  thoughts,  which  defile  the  blood. 
Keep  the  thoughts  pure,  and  the  blood  will  be  correspond* 
Ingly  pure.  Control  all  unreal,  emotional  conditions 
through  the  higher  understanding.  Digest  that  which  la 
essential  to  your  highest  welfare,  and  the  mental  digestion 
will  become  physical;  the  food  eaten  will  digest  thor- 
oughly, become  asiimilated,  converted  into  blood,  and 
serve  to  nourish  and  strengthen  the  body.  A  pure,  un- 
selfish mental  and  moral  life  purifies  the  physical  life. 
Strong  thoughts  make  strong  bodies. 


<)< 


•* 


HJlwiifeffiiirtiiiiliwiiB 


r>  one  fac- 
«  have  an 
«,  etc.,  io 
1  nourish- 
,  but  the 
'Not  that 
at  out  of 
he  blood, 
rreapond- 
onditlons 
which  la 
digestion 
[est  thor- 
lood,  and 
pure,  nn- 
Bical  life. 


THE  IMAOINO  PAOULTY. 

The  limitations  of  mind  may  be  more  clearlj  defined 
than  is  generally  supposed.  Mind  is  an  outgrowth  of  tha 
soul,  as  the  body  is  an  outgrowth  of  mind.  If  ind  is  that 
aspect  of  being  that  relates  man  to  the  world  of  form.  In 
erery  phase  of  action  it  deals  with  form;  so  that  every 
thought  conceived  by  man  images  Itaelf  in  his  mind. 

Chief,  then,  among  all  the  mental  faculties  is  this  power 
to  image;  and  it  may  truly  be  said  that  every  thought  wt 
think  contalna  within  itaelf  a  picture,  and,  further,  that 
these  thought-pictpres  affect  the  body  either  for  health 
and  strength,  or  for  slcknesn  and  disease. 

We  are  acted  upon  in  two  ways — by  the  forco  of  Ufa 
within  and  by  the  forms  of  life  without;  hence  it  may  be 
aaid  that  man  llyea  in  two  worlda.  Besidca  the  material 
consciousness  of  life,  there  is  also  a  spiritual  consciousneaa. 
There  is  something  within  man  wliich  tranacends  his  ueuae- 
nature,  and  even  hia  intellectual  and  reasoning  powers — 
aomething  that  reachea  far  deeper  into  the  inner  conaciona- 
neat  of  life,  which  we  might  denominate  the  intuitive  (spir- 
itual) nature.  It  waa  to  that ''something'' that  the  Apoatle 
Paul  referred  when  he  said:  "For  the  word  of  Ood  la  quick 
and  powerful,  and  aharper  than  any  two-edged  aword, 
piercing  even  to  the  dividing  aannder  of  soul  and  spirit, 
and  of  the  joints  and  marrow,  and  ia  a  diacemer  of  the 
thoughts  and  intenta  of  the  heart''  (Heb.  iv.  12.)  Thials 
the  word  of  Ood  that  ia  trying  to  make  itaelf  felt  in  the 
Uvea  of  men — ^the  Word  that  became  fully  manifested  in 
the  life  of  Jesua  the  Ohrist 


aifswr 


■.■^.:^^\-A?^-^A:.vr-:y-,'::!^-m'^m^^ 


..i£smmm 


t^mmmM 


u 


Ntw  Thought  A'Mdy«. 


Am  aao  lltteni  to  the  Totc«  of  the  Ellghcr  coming  from 
thlf  lamer  conactouMoeM  of  life,  he  has  a  M«ni«  of  being  re* 
lated  to  everything.  Tbli  Inmr^r  feeling  make*  hlin  de«lr> 
ooa  of  doing  good  to  all;  It  baa  the  effect  of  eaualng  him  to 
ite  thing!  In  their  tme  relationa,  so  that  hU  mind  becomes 
filled  with  the  harmonlea  of  life;  and,  In  turn,  the  thoughts 
pictured  In  mind  produce  harmony  and  atrength  of  body. 

The  abatract  qualltlea  of  faith,  hope,  and  lore,  whll« 
nnplctnrable  In  and  of  themaelTea,  have  yet  the  effect  of 
becoming  aaaoclated  with  the  forma  of  life:  ao  that  the 
mind,  being  acted  upon  by  theae  Inrlidble  Impulaea  of 
being,  Imagea  only  thlnga  harmonloua  and  b^iutifnl. 
Then,  again,  there  la  the  action  on  the  mind  from  the  worl4 
without  We  find  that  here  the  unity  of  life  la  loat  alght 
of;  and  the  mind  of  man,  having  many  thlnga  of  aeeminglj 
opposite  naturea  to  contend  with,  queatlona  the  good  and 
•▼il  of  theae  Tarying  conditiona.  Malhy  of  theae  atate|» 
produce  in  the  mind  feelings  of  resentment,  ararice,  anger, 
hate,  etc.;  In  fact,  all  the  erll  emotions  that  affect  the  mind 
come  from  seeing  things  in  wrong  relationship  to  one  an* 
other.  They  all  come  from  the  outer  world— from  things 
that  seem  discordant 

Now,  the  external  worid  Is  not  to  be  viewed  as  evil; 
nothing  Is  evil  In  and  of  itself.  Evil  is  the  result  of  the 
false  Imaginings  we  Indulge  in;  it  is  our  partial  way  of 
conaidering  thlnga;  it  ia  a  rereraal  of  the  true  method  of 
thinking,  which  worlia  from  the  inner  outward. 

All  the  different  mental  conditiona  emanate  frdm  ttn 
imaging  faculty,  and  by  ita  proper  control  and  directioii 
we  may  achieve  results  in  every  way  beneficial.  In  its 
tme  development  we  will  find  certain  processes  to  be  of 
great  assistance.  If  we  form  the  mental  image  after  the 
true  impulse,  which  enters  the  mind  from  the  soul,  the  plct* 
ure  will  be  more  nearly  perfect  than  that  which  should 
co»e  aoiely  from  external  aurronndlngs.    Lore  for  thingfi 


'itrtitf'iV  ' 


Tk§  ifMifing  Faculty. 


ning  from 
'  b«lng  fe- 
ll tm  d««liv 
Dg  him  to 
i  becomes 
)  tboughU 
ti  of  body. 
>?e,  whll* 
B  effect  of 
»  that  th« 
tpolaea  of 
b^iutifal. 
the  world 
lo«rt  Bight 
■eeminglj 
good  and 
eae  itaten 
ice,  anger, 
t  the  mind 
to  one  an> 
om  things 

!d  aa  eril; 
tnlt  of  the 
al  way  of 
method  of 

i  from  the 
1  directioii 
U.  In  tta 
•  to  be  of 
i  after  the 
1,  the  pict* 
iCh  ahonld 
for  thlngfi 


pore  and  beantlfnl  !■  flnt  an  Inner  vtate;  but  thii  will  iner* 
Itably  find  ita  perfect  corretipomlence  iu  the  world  without. 
TbU  applies  both  to  persons  and  thloKs.  The  abiitract 
utiat  associate  Itself  with  the  concrete;  bat  the  abstract 
exiats  first.  It  would  not  be  possible  to  conrey  bjr  any 
mental  Image  the  Idea  of  htm  to  a  mind  that  never  felt  Ita 
Inllaence;  neither  could  we  make  known  the  qualities  of 
faith  and  hope,  through  word -pict  ores,  to  a  mind  that  had 
neter  felt  them.  These  are  soul  feelings,  which  transcend 
all  mental  action. 

Two  words  may  be  used  to  expresa  states  of  conscious- 
aess  that  act  in  rery  different  ways  upon  the  Iningln;^  fac- 
ulty. These  words  are  Unpulte  and  emtdian.  'Ihe  former 
is  need  In  a  sense  that  refers  to  such  qnalities  as  faith,  hope, 
and  lore,  or  that  which  enters  the  mind  from  the  soul.  The 
latter  is  that  "something"  produced  by  outward  canB«$»— 
persons  or  enyironment 

It  is  noticeable  that  the  most  sublime  and  •  xulittd 
human  feelings  are  not  the  result  of  outside  i2tt1nt>tt<?(% 
bnt  proceed  from  impulses  within  the  soul.  On  the  i>t  her 
hand,  the  lowest  and  most  degraded  centimeut  is  athibut- 
able  either  to  other  persons  or  to  external  conditions. 
Take,  for  Instance,  the  action  of  a  true  ImpulHe  on  the 
heart:  it  causes  the  blood  to  circulate  more  evenly  and  vlg- 
oronaly  throughout  the  whole  system.  Where  the  circu- 
lation is  Imperfect,  it  proves  that  the  emotions  rather  than 
the  Impnlsea  are  the  mental  directing  forces.  Emotions 
are  caused  by  selfishness;  they  are  of  a  personal  character. 
Impulses  are  caused  by  the  higher  nature  of  man,  and  ore 
of  a  nniveraal  character.  Oonsider  the  action  of  emotions 
on  the  stomach.  This  organ  is  affected  by  everything  in 
the  outer  world,  and  especially  by  our  environment  and  the 
Iieople  with  whom  we  associate;  thus,  when  the  mind 
becomes  filled  with  bitterness  toward  persons  or  condi- 
tions, we  And  the  physical  expression  of  acidity  In  the 


•«*«.;.■ 


'J^>"'.y 


36 


New  Thought  Essays. 


PI 


■tomach.  Oonsider  also  the  action  of  faith  and  trust  on 
the  liter  and  spleen.  It  renders  their  functions  normally 
active,  while  worry  and  anxiety,  which  are  emotions  pro- 
ceeding from  external  causes,  always  occasion  th<i  reverse. 

A  majority  of  people  attribute  biliousness  and  other 
■o-called  liver  troubles  to  improper  food  and  drink,  assert- 
ing that  there  is  a  reflex  action  upon  the  mind  that  pro- 
duces despondency  and  gloom.  But  it  is  really  immaterial 
what  a  man  eats  or  drinks;  he  is  superior  to  all  exterior 
conditions.  Relieve  the  mind  of  a  bilious  person  from 
anxiety  and  worry,  and  fill  it  with  hope  and  trust— 4et  his 
surroundings  and  actions  be  bright  and  cheerful — and  a 
healthful  physical  condition  will  result.  It  may  be  dllfl- 
cult  at  first  to  bring  this  about;  but  persistency  until  the 
habit  is  formed  will  soon  cause  the  mind  to  become  related 
to  all  other  hopeful  minds,  and  in  the  end  it  will  be  easier 
to  continue  in  the  new  mental  conditions  than  to  revert  to 
the  old. 

The  spiritual  consciousness,  as  already  said,  imparts 
the  thought  of  the  unity  of  life— that  all  force  and  all  intel- 
ligence are  one,  and  therefore  that  every  form  must  neces* 
sarily  be  an  expression  of  the  inner  force.  Thus  we  should, 
carry  the  thought  of  unity  into  the  outer  world,  and  see 
things  in  their  true  proportions — by  reasoning  from  cause 
to  elfect.  Material  consciousness  of  life,  losing  sight  of 
the  whole  and  dealing  with  everything  in  part,  sees  nothing 
but  diversity;  all  sense  of  proportion  is  lost,  and  the  per- 
sonal self  becomes  the  greater.  The  things  that  gratify 
and  seemingly  do  good  to  the  personality  are  looked  upon 
as  the  good  things  of  life,  while  whatever  thwarts  or  inter- 
feres with  personal  desire  is  regarded  as  evil,  and  all  such 
outer  evils  become  states  of  consciousness  that  are  imaged 
or  pictured  in  mind. 

Every  thought  we  think,  then,  whether  it  be  true  or 
false,  as  imaged  in  mind,  must  be  expressed  on  the  body. 


aAaafe!imiMWi*4>ife'»aeii 


The  Imaging  Faculty, 


87 


Health  and  happiness  come  from  an  imagination  directed 
and  controlled  by  the  highest  that  is  within  man,  while 
mental  discord  and  physical  disease  are  the  resnltants  of 
an  untrained  and  nncontrolled  imagination.  "Imagina- 
tion rules  the  world,"  said  Napoleon;  bnt  we  must  remem- 
ber that  the  world  for  each  and  all  of  us  to  role  is  that  of 
L'ind  and  body.  This  world,  rightly  ruled,  will  have  a 
benoflcent  effect  on  the  greater  world  about  us.  Perfect 
dominion  and  control  of  this  world  of  ours  can  never  ensue 
so  long  so  we  picture  in  mind  things  that  are  contrary  to 
our  knowledge  of  good. 

We  should  bring  every  thought  into  subjection,  so  that 
each  one  shall  be  pure,  bright,  and  uplifting.  The  mind 
that  pictures  to  itself  sin,  sickness,  and  disease,  must  con- 
tinue to  dwell  in  these  states,  and  the  body  will  be  fash- 
ioned after  the  mind.  The  Christ  gospel  is  the  proclaim- 
ing of  glad  tidings,  and  we  should  carry  glad  tidings  with 
us.  Our  every  thought  should  be  fashioned  by  the  love,  the 
hope,  and  the  faith  of  life.  We  should  rise  above  contra- 
dictory states  of  being — above  the  discord  and  unrest  of 
material  consciousness. 

What  we  wish  to  be  or  to  do  in  this  world  we  must  get 
clearly  imaged  in  mind.  Whenever  we  want  to  impress 
anything  on  other  minds,  we  must  have  that  picture  clear 
and  distinct  in  our  own;  and  in  order  to  make  it  effectual 
we  must  hold  it  before  our  mental  vision  so  that  the  picture 
'becomes  virtually  a  part  of  us.  By  this  method  we  get  the 
tme  action  of  will  to  make  effectual  the  thought  we  have 
idealized.  Everything  that  man  makes  is  thought  into 
«xistence;  and  the  more  the  imaging  facility  is  developed 
the  more  expression  we  find  in  the  outer  world.  We  see  it 
expressed  in  more  abundant  statuary,  paintings,  and 
books;  in  public  buildings,  gardens,  parks,  and  dwellings. 
Everything  that  man  fashions  or  gives  expression  to  in  the 
•outer  world  is  first  imaged  in  mind— and  according  to  the 


St  New  Thought  EMOfft. 

lm«ge  will  be  the  expreMlon.  And  it  is  eo  wiih  our 
thoughts  on  all  the  matters  of  life.  Harmony  of  thou^i 
and  strength  of  purpose  will  and  mu$t  find  their  expresvioii 
in  strength  of  body  and  perfection  of  form. 


ffJIi' 


•'■'mtp''iMvmit'i5\mm&sm'!Simm»i 


Hih  onr 

thOQC^i 

prewioB 


HOW  WE  MAKE  OUR  ENVIRONMENT. 


In  connection  with  the  imaging  faculty,  we  should 
consider  environment  and  its  effects  on  the  life  of  man.  The 
world  is  just  what  we  make  it:  heaven  would  come  to  us 
here  and  now  if  we  would  become  truly  related  to  our 
environment  To  illustrate  my  meaning,  let  me  relate  an 
incident  that  occurred  some  years  ago. 

I  was  one  of  a  number  of  persons  that  were  seated  in  a 
large,  pleasant  room.  Pictures  of  merit  were  on  the  walls, 
and  beautiful  bric-a-brac  was  displayed  in  an  artistic 
manner  about  the  place,  the  whole  giving  an  air  oi  comfort, 
if  not  luxury.  Outdoors  the  autumn  winds  played  havoc 
with  the  leaves,  and  at  intervals  the  rain  fell  in  torrents. 
A  lady  was  seated  at  one  of  the  windows  looking  but  on 
the  scene — a  frown  darkening  an  otherwise  pretty  face. 
While  she  sat  there,  another  lady  entered  the  room.  The 
visitor  had  been  out  in  the  storm  and  the  rain  was  dripping 
from  her  garments,  but  her  face  was  bright  and  happy. 
The  lady  who  had  been  sitting  near  the  window  arose  and 
greeted  her,  remarking:  ''What  a  horrible  day  it  is  to  be 
out  in — ^nothing  but  rain,  wind,  and  black  clouds!"  The 
other  replied:  ''Why,  my  dear,  the  sun  has  been  shining  all 
day—at  least  I  have  thought  it  was!"  After  a  few  min> 
Qtes'  conversation  she  went  out  once  more  in  the  storm, 
ttanquil  and  happy,  while  the  other  lady  turned  to  one  of 
the  company,  reiharking:  "I  think  Mrs.  Blank  has  gone 
crazy  since  she  has  taken  up  mental  science.  The  ab- 
surdity of  her  saying  that  the  sun  had  been  shining  all 
day,  and  such  a  miserable  day  as  this  hai;  been,  too!" 


■•< 


-mfm 


";"?-j"iJ;'y 


40 


New  Thought  Euaya. 


One  of  theae  ladiei  had  been  in  a  bright,  cheerful  roo^, 
without  any  ao-called  phyaical  discomfort;  the  other  had 
been  out  in  rain  and  wind.  Which  of  the  two  was  cnuy? 
I  leave  that  for  the  reader  to  decide;  but  there  can  be  no 
question  as  to  which  was  getting  the  more  happiness  out 
of  life. 

After  all,  the  heaven  within  shapes  the  heaven  without; 
beauty  of  thought  relates  itself  to  things  beautiful  In  the 
outer  world,  and  refuses  to  see  the  discordant  side  of  life. 
Inner  harmony  recognises  the  outer  harmony.  "To  the 
pure,  all  things  are  pure."  People  are  coutinually  finding 
fault  with  their  environment,  and  feeling  that  in  some 
way  they  are  not  getting  their  juat  dues,  when  they  are 
actually  reaping  the  fruit  of  the  seed  they  themselves 
have  sown. 

As  we  are  going  to  try  to  view  all  sides  of  our  subject, 
let  us  begin  with  the  physieul.  We  live  in  a  country  where 
there  are  extremes  of  heat  and  cold;  where  one  season 
follows  another  In  quick  succession;  where  summer's  lux- 
orioua  foliage  disappears  before  the  blasts  of  coming 
winter,  and  the  grassy  meadow  is  soon  hidden  by  the  snow. 
Each  season,  however,  seems  necessary  in  the  grand  econ- 
omy of  Nature;  each  has  its  own  peculiar  beauty  itnd  pleas- 
ure. It  Is  characteristic  of  human  nature  that  one  person 
will  love  the  springtime  best  of  all  the  seasons,  while 
another  rejoices  in  summer;  another  finds  the  autumn  most 
suited  to  his  pleasures  and  needs,  while  still  others  think 
they  get  most  out  of  winter.  If  one  person  could  combine 
within  himself  these  varying  valuations  of  the  different 
seasons,  or  could  learn  to  adapt  himself  to  the  different 
changes  of  climate,  etc.,  greater  happiness  of  mind  and 
uniformity  of  satisfaction  throughout  the  year  would 
result. 

Whoi  we  recognise  the  many  likes  and  dislikes  regard- 
ing these  things,  we  are  led  to  ask:  Are  different  condl> 


'm 


Jk 


W^^m- 


How  We  Make  Our  Environmrnt. 


a 


tiont  and  feelings  the  remits  of  the  seasons,  or  are  they 
doe  to  the  way  in  which  people  relate  themselves  to  the 
seasons?  Persons  that  belieye  only  in  the  material  side  of 
life  will  say  that  "constitutiop/'  is  at  the  bottom  of  the 
matter,  and  that  a  "delicate"  constitution  will  thrive 
better  in  one  season  than  in  another.  Just  here  we  might 
ask,  What  makes  a  constitution  delicate  3r  otherwise?  We 
will  not  stop  to  discuss  this  question  now;  but  will  say  that 
we  must  look  to  man's  mental  conditions,  rather  than  the 
physical,  to  find  the  reasons  for  a  weak  and  delicate  or  a 
strong  and  robust  constitution. 

One  thing  to  be  observed  in  the  study  of  environment  is 
that  anything  man  fears  possesses  (for  him)  a  certain 
amount  of  evil.  He  looks  on  things  as  good  or  evil  as  they 
seem  to  affect  his  own  life  for  one  or  the  other  condition. 
If  he  believes  that  through  dampness,  draught,  or  sudden 
change  of  temperature,  he  has  "taken  cold"  or  has  some 
other  physical  ailment,  then  these  things  fill  his  mind  with 
fear  and  are  regarded  by  him  as  evil.  It  is  the  mental  con- 
ception that  makes  a  thing  good  or  bad,  and  the  evil  thing 
has  always  a  bad  effect  on  the  body,  while  the  good  thing 
has  always  the  opposite  effect  It  is  easy  to  see,  then,  in 
the  light  of  this,  the  reason  for  the  expression,  "What  is 
one  man's  food  is  another  man's  poison." 

At  certain  times  we  go  out  in  the  cold  air  and  feel  very 
chilly;  again,  when  it  is  much  colder  the  weather  seems  to 
have  no  effect  upon  us.  In  summer  there  are  times  when 
we  feel  the  heat  much  more  than  at  others.  The  fact  is 
that  when  the  mind  is  in  a  state  of  poise  we  offer  greater 
resistance  to  heat  and  cold.  A  mind  that  is  at  peace  with 
itself  will  offer  far  greater  resistance  to  sickness  and  dis- 
ease of  all  kinds  than  one  that  is  flUed  with  discord. 

The  mental  attitude  we  should  assume,  then,  in  order 
to  get  in  tunc  with  our  physical  surroundings,  would  seem 
to  be  as  follows:  First,  all  the  seasons  are  necessary,  and 


■p,"|i'i>Wi 


•rrr 


-■v. 


t. :;.. . 


42 


New  Thought  EMay». 


whatever  if  necessary  mufit  be  good.  Again,  alloF  the 
mi"^  .^i  t>^'  dKc!l  ea  the  beauty  and  grandeur  of  Nature  in  all 
hi ':  ■  ^ « — !n  sunshine  and  cloud,  In  calm  and  storm;  feel 
tha^  1  are  at  one  with  all,  that  the  Power  that  brought 
yuu  into  existence  is  making  itself  manifest  in  all.  In  other 
words,  become  one  with  the  whole  force  of  life,  and  realise 
that  all  things  are  working  together  for  good.  Rejoice  in 
the  sunshine  and  in  the  storm:  the  same  energy  acts  in 
both.  Ood  as  truly  covers  the  earth  with  snow  as  M'lth 
grass.  ''Day  unto  day  nttereth  speech,  and  night  unto 
night  showeth  knowledge."  All  we  see  about  us  in  the 
material  world  are  Ood's  words  moulded  into  yisible  forms, 
.and  if  we  would  only  become  truly  related  to  these  forms 
they  would  all  serve  to  strengthen  us. 

The  wrong  thoughts  we  image  in  mind  (which  relate  us 
to  environment  in  the  false  way)  are  the  things  that  tend 
to  weaken  our  bodies  and  to  fill  our  minds  with  fear  and 
unrest  We  should  try  to  see  the  bright  and  the  true  side 
-of  things  in  the  outer  world,  and  should  cease  grumbling 
-about  the -weather — ^it  only  makes  it  seem  worse  when  we 
take  that  course.  Let  us  make  life  happier  and  better 
worth  the  living  by  pointing  out  the  good  that  comes  from 
what  heretofore  we  have  looked  upon  as  evil;  we  thus  shall 
make  a  new  environment  for  ounelvet  in  thla  wondmiisly 
beautiful  world  we  live  in. 

Secondly,  the  way  we  become  related  to  people  is  a 
question  to  which  we  may  have  given  little  if  any  thought; 
but  on  the  true  relationship  of  life  depends  all  that  is  here 
worth  having.  The  world  about  us  takes  on  brightness  or 
gloom  precisely  as  we  are  related  in  the  true  or  false  way 
to  life.  The  thoughts  we  think  and  the  habits  formed 
through  thought  processes  are  the  causes  that  operate  for 
freedom  or  bondage.  Through  unreal  mental  pictufve — 
-the  false  imaginings  of  life — we  iare  building  about  us 
•widls  that  shut  out  all  natural  light  and  freedom;  and* 


Brno  We  Make  Our  Environment. 


baying  ihnt  ooiMhM  in,  we  complain  of  onr  environment, 
when,  with  the  aasittanoe  of  the  people  with  whom  we 
have  become  falielj  related,  we  have  made  It  Joat  what  it 
ii,  or  rather  what  it  leema  to  be. 

How,  then,  we  aik,  ii  environment  made?  We  make 
the  false  variety  through  allowing  the  mind  to  picture 
unreal  statei  of  eziitence.  We  become  related  to  the  weak 
and  diieaaed  Bide  of  life  hj  thinking  thoughts  of  weakneM 
and  diiease  for  onnelvei  and  others.  Our  thought  reaches 
out  and  unites  with  such  thought  the  world  over,  so  that  all 
the  weak  and  diseased  people  on  the  globe  become  our 
nearest  relations;  our  thought  acts  on  them  and  theirs 
reacts  on  us,  and  so  it  all  goes  to  swell  th6  discordant 
thought  of  the  world.  Again,  thoughts  of  poverty  and 
want  enter  the  mind  and  invariably  seek  their  own  level, 
and  the  seed  planted  brings  its  inevitable  harvest  of  pov* 
«rty  and  want.  Or  we  send  out  the  vultures  of  slander, 
malice,  hate,  jealouif^,  and  revenge,  hoping  thereby  to 
Injure  others  and  rejoice  ourselves;  but  the  eternal  law  of 
Qod  stands  in  the  way,  and  we  are  made  to  realise  that 
Whatsoever  a  man  soweth,  that  shall  he  also  reap,**  and 
the  shame  and  misery  we  had  hoped  to  heap  on  others  have 
returned  to  curse  our  own  lives.  Karma  acts.  Well  said 
the  Master:  <<Do  men  gather  grapes  of  thorns  or  figs  of 
thistlesr 

Again,  we  allow  our  minds  to  become  flUed  with  anX' 
ions  thoughts;  we  wt^ry  over  the  little  things  of  lifte  and 
become  still  more  apprehensive  over  the  great  things^  And 
yet  we  know,  if  we  would  only  take  time  to  think,  that 
these  mental  states  do  not  better  our  condition  in  any  way. 
Indeed,  they  bring  to  us  the  very  things  we  fear;  for  it  is 
a  fact  that  the  things  we  dread  are  attracted  to  us  just 
as  surely  as  those  we  love.  Thus  we  continue  to  buUd  up 
an  environment  and  become  more  and  more  discontented 
with  the  result  of  our  labors.  **The  hand  that  smites  thee 
is  thine  jwn." 


•|P 


44 


^010  Thought  Euaiff*. 


Life  ii  what  we  make  it;  If  we  hare  filled  It  with  gloom 
and  dlacord  in  the  past,  to  that  all  the  happineu  and 
health  (wholeneaa)  hat  departed  from  It,  we  ha^e  the  power 
within  oortelTea,  if  we  will  to  oae  it,  to  correct  the  erron 
of  the  paat  by  forming  new  relationihipa,  which  ehall  work 
for  righteoQineM  and  tmth,  creating  for  oa  In  torn  a  new 
environment  Thonghta  are  living  entitiea,  which  ineritp 
ably  clothe  themielTei  with  form.  Oontrol  and  direction 
of  thonght  are  the  prime  reqniaitet.  Whatever  you  wiib 
to  be  or  to  do,  picture  that  ideal  clearly  in  mind,  and  then 
will  to  have  it  take  form. 

"I  WILL  be  what  I  WILL  to  be."  We  can  lafely  take 
thii  ground  when  our  willa  are  in  harmony  with  the  uniTe^' 
•al  Will.  When  we  are  willing  the  things  that  are  good 
and  true;  when  we  are  thinking  thought!  of  health  and 
Ktrength,  of  kindneu  and  goodneia— thought!  that  are 
beautiful  and  harmonioua— they  are  going  forth  from  ua 
to  unite  ui  with  the  health-giving,  hopeful,  courageoua 
thought  of  the  world.  We  are  not  only  beautif^g  and 
■tiengthening  our  own  Uvea,  but  are  giving  health  and 
happlneaa  to  otheni;  and  the  more  we  give  the  more  we 
ahall  have  to  give. 

The  world  about  ua  !•  a  great  vineyard,  and  the 
thoughts  we  think  are  the  leede  we  plant  Every  seed  will 
bear  fruit  after  its  kind.  If  we  sow  the  seed  of  the  thorn 
and  the  thistle,  we  reap  thorns  and  thistles;  if  we  sow  the 
seed  of  kind  thoughts,  words,  and  deeds,  we  shall  reap 
according  as  we  have  sown,  ''for  whatsoever  a  man  soweth, 
that  shall  he  also  reap." 


mmmk 


rith  gloom 
)lneM  and 
I  the  power 
theerron 
shall  work 
:am  a  new 
lich  Inerit* 
1  direction 
r  you  wlah 
I,  and  then 

lafely  take 
the  nnlre^ 
t  are  good 
liealth  and 
\M  that  are 
th  from  na 
M>Qrageona 
ifying  and 
biealth  and 
e  more  we 

[,  and  the 
7  seed  will 
f  the  thorn 
we  BOW  the 
■hall  reap 
lan  eoweth, 


THE    EVOLUTION    OP    POWER. 

Janna,  the  two-faced  god  of  Roman  mythology,  waa 
believed  to  be  the  Janitor  of  heaven,  and  on  earth  the 
gnardlan  deity  of  gates  and  doors.  Numa  PompUlua 
called  the  first  month  of  the  lioman  year  after  Janus,  and 
dedicated  a  covered  passage  near  the  Forum  to  him. 
Thla  passage  contained  a  statue  of  the  god,  and  had  two 
entrances,  which  were  always  kept  open  In  time  of  war 
and  closed  In  time  of  peace. 

While  the  Janus  of  mythology  has  been  relegated  to 
oblivion,  and  is  no  longer  worshiped,  yet  we  find  an 
exact  correspondence  between  the  Roman  deity  and  the 
mind  of  man.  The  human  mind  is  the  janitor  of 
heaven  and  has  the  keys  of  the  doors  of  earth.  Mind  is 
the  servant  of  the  soul  and  master  of  the  things  "here 
below."  It  stands  between  the  world  of  force,  on  the 
one  hand,  and  the  world  of  expression  on  the  other.  It 
la  double-faced  in  that  it  has  the  power  to  unlock  the 
gates  of  the  inner  life  and  to  solve  the  mysteries  of  the 
onter.  When  both  passages  are  kept  open,  it  receives 
on  one  hand  and  gives  on  the  other.  There  is  an  Influx 
of  life  from  the  soul  that  manifests  itself  in  the  world 
•f  form. 

Life  on  this  plane  of  expression  may  be  likened  to  a 
battle-fleld.  The  kingdom  of  heaven  is  taken  by  vio- 
lence. Through  struggle  and  suffering  is  man  perfected; 
through  weakness  his  power  is  made  manifest.  Now,  the 
Jmam  that  sits  midway  in  the  passage  must  see  that  both 
dvovwaya  are  kept  open  during  the  battle,  so  that  he  may 


t 


40 


A'eic  Thought  tUnayH. 


^" 


receive  light  from  each.  The  exercise  of  certiiln  qualities 
of  mind  are  necessary  In  order  to  iwcceed  In  this.  Thr<^ 
great  essentials  may-  be  summed  up  In  three  words: 
meditation,  contemplation,  and  concentration. 

(1)  Meditation  Is  the  entering  into  the  Inner  conscious^ 
ness  of  life;  the  communing  with  Owl;  the  becoming 
one  with  the  eternal  Source  and  Fouet  of  life.  It  la 
purely  subjective,  dealing  alone  with  the  splrlti^al  side  of 
being.  Here  the  mind  receives  Its  forte  aad  power  and  »• 
acted  upon  by  the  causes  of  life.  Life,  in  all  true  medita- 
tion, la  mft.  Personality  and  the  myriad  things  of  the 
outer  world  are  lost  sight  of;  the  spirit  la  man  and  the 
universal  Spli^lt  blead  In  the  unity  of  life,  so  that  Qod 
lives  in  the  life  of  man  and  man  lives  in  the  life  of  Qod. 
But  this  inner  force  must  find  eipresslon—muit  »ak« 
Itself  manifest;  and  the  human  mind  becoroei  the  vehicle 
for  its  manifestation,  With  the  force  and  power  acquired 
in  the  inner  life,  the  passage-way  of  the  oute?  world  is 

opened. 

(2)  The  mind  uses  another  faculty— eoneentratioa—' 
to  make  manifest  that  which  It  has  received.  Concentra- 
tion is  neither  ?orce  nor  power;  yet,  without  tt,  man  can- 
not manifest  either  force  or  power  In  the  outer  world. 
Lacking  In  concentration,  the  mind  dissipates  the  force 
acquired  In  the  Inner  world.  We  may  tnke  a  suaglass 
and  allow  the  rays  of  the  sun  to  pass  aimlessly  through 
It;  the  force  passes  through  the  glass  but  ptoducas  no 
rUlble  manlf est*tlon.  When  we  bring  the  ray«  to  a  focus, 
however,  power  begins  to  manifest  Itself,  ihe  glass  and 
the  focus  are  not  power,  but  they  serve  tis  means  by  which 
the  expression  of  force  becomes  a  visible  reality;  In  other 
words,  the  Invisible  produces  its  action  on  the  visible.  So 
with  concentration  of  the  mind:  of  itself,  It  is  neither 
power  nor  force;  but  it  is  the  vehicle  through  which  come* 
the  greatest  expression  of  force  and  power.    tJoncentra- 


/ 


in  quallticw 

ree  wordii: 
1. 

f  coniclout^ 
i  becoming 
life.  It  U 
tiial  »lde  of 
ciwer  «nd  *■ 
rue  m«^llt«.' 
logti  of  the 
lau  and  th# 
o  that  Qod 
life  of  Ood. 
mutt  make 
!  the  vehliile 
ree  acquired 
te^F  world  la 

jentration-— 
Ooaceatra- 
It,  man  <»ui* 
mter  world, 
ei  tb«  farce 
a  anaglaaa 
wly  through 
prodaces  no 
j!9  to  a  f  ocna, 
he  glasa  and 
ma  by  which 
Ity;  In  other 
tYlalble.  fik^ 
it  la  neither 
which  cornea- 
Ooncentra- 


TKe  Evolution  of  Pokw. 


4T 


tloo  deala  alwaya  with  the  objectlre;  It  concerna  Itaeif 
with  the  tbluga  of  the  outer  world. 

(3)  The  third  faculty  la  contemplation,  which,  to  a 
degree,  unitea  the  other  two  facultiea.  Contemplation 
may  partake  of  both  inner  and  outer  Impreosioua;  it  la 
th«  connecting  link  between  meditation  and  concentra- 
tion. In  the  contemplative  itate,  the  mind  may  be  laid  to 
go  eaiily  to  one  point  or  the  other.  It  may  be  compared 
to  the  time  of  peace,  when  the  gatea  of  the  parage  of 
Janua  were  cloaed.  It  la  the  point  of  polae  between  the 
inner  and  the  outer— when  there  la  a  ceaaatlon  of  activity; 
but  thla  c«aaatlon  la  not  laatiug,  for  the  mind  alternately 
acqulrea  force  and  power  In  the  Inner  world  and  uae-  It  in 
the  outer. 

It  la  well  to  know  that  power  la  not  acquired  in  the 
outer  world;  that  concentration  can  never,  in  and  of  Itaeif, 
give  power;  that  If  the  mind  engages  Itaelf  exclmlveiy 
with  the  thinga  of  the  outer  world,  no  matter  how  great 
the  concentrmtioo  may  be  on  thla  plane  of  action,  a  time 
will  aurely  come  when  the  mental  energiea  will  become 
'diaaipated  and  fruitleaa.  Concentration  in  the  outer 
world,  with  no  meditation  In  the  inner  world,  will  Iney- 
Itably  produce  the  condition  known  ae  ''pareala,"  or  m 
kindred  malady.  In  fact,  concentration  of  mind  may 
become  a  factor  in  the  more  apeedy  development  of  aerl- 
oua  mental  and  phyaical  tronblea.  Every  faculty  of  mind 
haa  been  given  to  man  with  a  wiae  object  in  view— Ita 
perfect  development,  or  development  according  to  the 
divine  laws  of  Being.  Brery  faculty  may  be  uaed  (in  th« 
true  way)  to  bring  about  Ita  perfection;  but  it  alao  Kea 
within  the  province  of  man  to  pervert  Jt,  and  through  aiuch 
perreraion  to  ezpreaa  in  a  diacordant  way  the  thinga  of  life. 
I  ahould  Bay,  therefore,  to  thotae  deairing  to  develop 
concentration  of  mind;  "Seek  ye  ftrat  the  kingdoin  of  God 
and  hia  rlghteonaneaa,"  and  concentration  (with  all  other 


iVM0  Tkougki  Emn*' 


nf«diHl  tUingi)  will  be  added.  The  kingdom  of  Ood  !• 
found  in  the  world  of  caom.  The  expr<>wa4Ni  of  Ood'i 
kingdom  may  be  without,  but  the  power  la  within.  The 
dealre  of  the  mlud  ahould  be,  that  It  maj  hafe  a  greater 
realisation  of  the  power  of  Ood  In  lU  own  life;  that  It  may 
become  the  true  lenrant  of  the  ■oul;  and  that,  through 
coming  In  touch  with  tlie  Inner  llfe-forceo  and  knowledRt 
acquired  In  the  world  of  cauee,  It  may  uiie  the  keyi  to 
unlock  all  the  doors  of  the  outer,  dlwloilng  the  power  It 
haa  received  from  within  In  such  a  way  that  lU  action  aball 
be  beneficial  In  the  world  without. 

"Enter  Into  thy  closet,  and  .  .  .  "hut  thy  door." 
Ueallse  that  the  power  of  God  ii  <mt;  that  "all  Is  of  Ood 
that  Is,  or  Is  to  be,  and  Ood  Is  good."  Let  your  life  become 
filled  with  this  thought  of  unity— of  goodness,  then  In  the 
power  of  your  might  enter  the  realm  of  effect,  or  outer 
(Tlslble)  world,  and  "whatsoever  thy  hand  flndeth  to  do, 
do  It  with. thy  might."  The  light  received  froui  the  Inner 
world  will  transform  and  Illuminate  the  uiind,  so  that 
each  mental  picture  you  conceive  will  have  the  halo  of 
the  Inner  life  thrown  about  It,  and  the  will  of  God  shall 
be  manifested  In  the  outer  world  as  In  the  Inner. 

The  way  of  life  Is  straight  and  narrow.  It  Is  not 
complex,  as  many  would  make  It  It  Is  knowing  fiiat  the 
source  of  all  power  is  In  God,  and  that  In  our  Inner,  con- 
scious life,  through  true  meditation,  we  draw  from  this 

one  Source. 

Again,  through  contemplation  and  true  mental  ima- 
gery of  the  things  of  the  outer  world,  the  mind  become* 
centered  and  uaes  Its  forces  as  needed  oa  the  external 
plane.  While  concentration  is  not  fortt^  It  may  yet  be  said 
to  fxmterve  force  In  such  a  way  that  it  is  not  dissipated 
without  accomplishing  its  purpose.  ^ 

In  the  evolution  of  power,  something  other  than  the 
faculties  already  mentioned  assists  in  determining  whether 


9t  Ood  to 
I  of  Ood't 
tbln.  Th« 
)  a  greattr 
;hat  U  maj 
t,  tbrougll 
knowtedp^t 
he  key*  to 
le  power  It 
u:tlon  ahall 

thy  door.'* 
1  is  of  Ood 
life  become 
then  in  the 
it,  or  outer 
deth  to  do, 
A  the  inner 
id,  so  that 
the  halo  of 
r  Ood  shall 
ner. 

It  is  not 

ng  fiiat  the 

inner,  con> 

r  from  thto 

nental  Ima- 
nd  becomen 
he  external 
f  yet  be  said 
t  dlsai|»ated 

ei^  than  the 
ingwbether 


Th$  Kwtutim  of  Powtr,  4f 

the  knowledge  acquired  in  tlic  Inner  world  shall  be  ei- 
presaetl  outwardly  In  part  or  In  whole.  The  true  or  the 
false  action  of  will  must  determine  this.  Will  is  the 
great  fxecutlvp  p^jwer  of  the  universe.  But,  as  a  later 
paper  will  be  devoted  entirely  to  this  subject,  we  need  not 
•top  here  to  define  it.  I  wish  only  to  speak  at  present  of 
Ita  action  on  the  life  of  man. 

Every  fac»ilty  of  mind  ind  erery  organ  of  the  body  is 
dependent  on  the  will.  It  makes  lts<»lf  felt  in  everything 
that  we  do.  As  Its  force  Is  directed  arti?ht,  It  strengthens 
both  mind  and  body.  The  more  powerful  It  becomes,  the 
more  character  is  evolved.  Meditation  Is  the  door  to  the 
Inner  life;  concentration  is  the  door  to  the  outer:  but  will 
is  the  very  force  of  life  Itself.  Entering  by  the  Inner  door, 
it  passes  through  the  outer. 

Great  as  the  will  undoubtedly  Is,  however,  Its  tm* 
direction  depends  on  our  divine  intelligence.    There  Is  a 
tpirit  in  man  that  guides  the  action  of  will;  hence,  in  the 
Individual  soul,  this  faculty  conforms  pcifectly  to  the  law 
of  its  existence  when  under  guidance  of  the  spirit  of 
troth.    The  freedom  and  power  of  the  will,  In  individual 
life,  consists  In  Its  conformity  to  the  law  of  Ood.    The 
bondage  and  weakness  of  the  will  come  solely  through  Ita 
being  led  by  the  spirit  of  the  worid— choosing  the  shadow 
of  thlnga  In  preference  to  the  reality.    "He  who  runs  may 
read."    There  are  but  two  ways.    The  will  must  choose 
between  them.    There  Is  no  other  alternative.    Following 
the  troe  course,  or  willing  to  be  led  by  the  law  of  the  spirit 
of  troth,  brings  a  conscious  recognition  of  our  union  with 
all  Power.    It  brings  the  realisation  that  we  are  one  with 
the  Energy  that  brought  us  Into  conscious.  Individual 
existence;  that  the  Hfe  of  man  is  not  In  any  secse  separate 
or  detached  ttom  Ood;  and  that  to  know  Ood  Is  eternal 
life  and  power. 


mm 


FOOD  FOR  MIND   AND   BODY. 


When  Jesus  said:  "Man  shall  not  live  by  bread  alone, 
but  by  every  word  that  proceedeth  out  of  the  mouth  of 
Ood,"  he  implied  that  food  other  than  material  is  neces- 
sary in  the  life  of  man.  In  the  light  of  this,  the  question 
of  food  becomes  of  marked  importance. 

Before  turning  our  attention  to  physical  food,  let  us 
briefly  consider  the  food  that  Jesus  speaks  of  as  the  "word 
of  God."  In  our  und  rstandiug  of  this  subject,  v^e  must 
see  that  this  "word"  Is  not  to  be  found  written  in  books 
or  spoken  by  man.  Only  as  the  soul  has  awakened  to  a 
knowledge  of  its  real  self,  is  it  possible  to  discern  the  Im- 
press  of  (iod's  word  on  the  printed  page  or  in  the  verbal 
utterance.  The  God  that  speaks  to  man  Is  the  indwelling 
Divine  Presence  In  each  Individual  life;  and  this  speaks 
rather  through  states  of  feeling  than  in  words.  "The 
pure  in  heart  shall  see  God." 

As  we  show  forth  these  Inner  states,  we  reflect  the 
Divine  Image.  Every  soul  Is  a  word,  and  through  the 
communion  and  unity  of  these  the  word  of  God  in  Its 
largest  sense  Is  beat  understood.  Through  soul  commu- 
nlon— a  realisation  of  the  unity  existing  between  God  and 
man— the  soul  Is  fed.  The  soul  Is  the  "Word"  that  was  In 
the  beginning  with  God,  from  whom  come  all  things.  We 
mean  this  In  the  larger  senae^the  Universal  Boul  that  be- 
comes Individualised  In  the  Ufe  of  man.  True  soul  com- 
munlon  must  never  be  regarded  in  any  personal  sense. 
It  Is,  as  It  were,  the  losing  of  self  and  the  becoming  at  one 
with  the  Soul  of  the  Universe.    In  this  state  the  Indi- 


■'"(['"itTr'aiiV""—'' 


read  alone, 
i  mouth  of 
al  is  neceih 
lie  qneBtion 

Food,  let  US 
B  the  "word 
%  we  must 
en  in  books 
ikened  to  a 
:em  the  im* 
I  the  verbal 
i  indwelling 
this  speaks 
ords.    "The 

i  reflect  the 
through  the 
God  in  its 
loul  commn* 
een  Ood  and 
'that  was  in 
things.  We 
3oul  that  be- 
ne soul  com- 
■sonal  sense. 
)ming  at  one 
ite  the  indi- 


Food  for  Mind  and  Body. 


i*ii'W7v^':'V 


SI 


yidnal  soul  receives  nourishment  necessary  for  its  fullest 
ezpresHlon.  This  soul  nourishment  has  its  consequent 
action  upon  the  mind  of  man,  transforming  and  illuminat- 
ing his  thought  so  that  the  forms  of  life  take  on  a  new 
meaning,  and  the  world  becomes  filled  with  a  brightness 
that  could  have  no  existence  if  it  were  not  for  the  influx 
from  the  spiritual  side  of  life  into  the  mental  and  material 
side. 

Thus  we  see  that  the  real  bread  of  life— the  true  suste- 
nance of  humanity— is  not  in  the  outer  form,  but  rather  in 
the  inner  word;  and  this  latter  has  its  effect  upon  the 
whole  life  of  man,  flnding  its  ultimate  expression  in  the 
shaping  of  the  physical  form.  * 

The  body,  or  physical  organism,  is  a  house  that  we 
have  builded  for  our  special  needs  whUe  on  this  plane  of 
existence.  In  order  to  do  this,  it  is  necessary  that  we 
should  draw  from  the  things  of  the  material  world;  and, 
while  the  soul  is  its  builder,  yet  the  body  is  of  the  earth, 
earthy,  and  the  things  essential  in  its  construction  and 
reconstruction  must  be  drawn  from  the  world  of  forms. 
If  the  mind  were  always  under  the  direction  of  the  inner 
word,  the  body  would  take  on  perfect  form,  expressing 
health  and  strength;  but,  because  the  mind  is  content 
with  drawing  what  it  believes  to  be  needful  from  the  outer 
world,  regardless  of  the  inner,  our  bodies  do  not  always 
express  what  we  should  desire.  Sometimes  the  expxet* 
sion  is  that  of  weakness— sometimes  that  of  disease. 

The  mind,  not  being  nourished  in  the  true  way,  cannot 
rightly  supply  the  needs  of  the  physical  form.  The  body 
is  strengthened  and  perfected  only  as  the  mind  is  renewed 
by  the  inner  word.  If  man's  mind  were  only  under  the 
complete  direction  of  the  inner  word,  a  weak  or  diseased 
body  would  be  impossible:  for  the  force  of  life  moving 
from  its  center  outward  would  bring  perfection  of  mind 
and  body,  and  the  food  necessary  to  build  up  the  physical 


•|)niS»it.iMiitifai 


6S 


New  TKougM  E$9ay§. 


IS: 


form  would  be  of  a  kind  and  qaal.*ty  that  would  lupply 
eacli  and  every  need  of  the  external  man.  Buch  it  not  at 
present  fhe  state  of  the  majority  of  mankind;  but  this  is 
no  reason  why  it  should  not  be  attained. 

When  the  force  of  life  is  directed  through  knowledge 
and  understanding,  the  question  of  material  food  will  not 
be  so  dominant  as  at  present.  Indigestion  and  dyspepsia 
will  be  things  of  the  past  If  man  exercised  half  the  care 
in  the  selection  of  his  mental  food,  and  the  source  from 
which  that  food  is  drawn,  that  he  displays  in  the  choosing 
of  his  physical  nourishment,  the  results  would  prove  far 
more  beneficial.  But  his  investigations  are  invariably  on 
the  surface,  and  he  chooses  to  deal  with  effects  rather  than 
causes.  The  wrong  mental  desire  finds  its  expression  in 
the  Imperfect  selection  of  material  food.  Looking  upon 
this  food  as  the  cause  of  many  phyrical  ills,  he  seeks  to 
bring  about  a  better  bodily  state  through  foregoing  cer- 
tain kinds  of  food  and  cultivating  a  taste  for  others. 
One  after  another,  however,  they  fail  to  bring  the  required 
good.  Just  so  long  as  the  wrong  desires  are  retained  ip 
the  mind  will  the  physical  indigestion  and  lack  of  true 
assimilation  continue. 

Many  persons  would  have  us  believe  that  the  different 
kinds  (tf  food  we  eat  or  refrain  from  eating  have  a  ten- 
dency to  make  us  splritual-minded—some  taking  the 
ground  that  vegetables  and  cereals  are  ideal  food  for 
the  perfect  development  of  the  physical  man,  oth^s  claim- 
ing that  (miliii  apd  nuts  are  all  that  is  necessary  for  the 
welfare  of  the  body.  That  these  positions  are  true  I  can- 
not believe.  Man  may  live  on  amy  kind  of  food  without 
Its  having  any  effect  In  spiritualising  his  life.  It  Is  ths 
true  impulse  that  brings  the  true  desire,  which  In  turn 
brings  the  true  expression.  We  cannot  reverse  this  order 
and  get  the  true  results  of  life. 

I  do  not  think  that  animal  food  Is  necessary  to  give 
h^th  or  strength  to  onr  bodies--4hat  conscious  life  mjwt 


I  '. 


J^'.M.Jfe'aih'aai;.*«  J>»A-,  f 


id  lupplj 

it  not  lit 

at  this  to 

Qowledge 
I  will  not 
lyipepsift 
r  the  care 
irce  from 

choosing 
prove  far 
riablj  on 
ther  than 
remlon  in 
ing  npon 

seeka  to 
;oing  cer- 
•r  othera. 
» required 
tained  ip 
k  of  trae 

different 
ire  a  ten* 
kdng  the 

food  for 
QNi  claim* 
7  for  the 
me  I  can* 
I  without 

It  istha 
ti  in  torn 
thia  order 

7  to  give 
lifemjurt 


■  V 


Fo9d  fwr  Mind  oiHf  Body. 


68 


low  ita  own  form  in  order  to  perpetuate  the  form  of  man. 
The  animal  haa  as  much  right  to  exist,  and  in  its  limited 
way  to  get  as  much  enjoyment  out  of  life,  as  man  himself; 
but,  so  long  as  we  believe  that  animal  flesh  is  necessary 
for  the  welfare  of  the  body,  it  will  continue  to  be  used, 
regardless  of  the  pain  and  suffering  inflicted.  I  believe 
there  can  be  no  question  that  there  is  a  reflex  action  result- 
ing from  all  this  cruelty.  The  pain  we  inflict  on  the 
animal  inevitably  comes  back  to  us,  causing  both  anguish 
of  mind  and  pain  of  body. 

I  have  a  theory,  which  may  or  may  not  be  true,  as  to 
this  reflex  action.    It  is  well  known  that  the  flbrin,  or 
vital  part  of  animal  blood,  is,  or  seems  to  be.  Indestructi- 
ble.   Subject  it  to  whatever  test  you  may,  and  its  vital 
force  t»  not  destroyed.    Oonditions  being  right,  from  thia 
flbrin  proceeds  the  construction  of  new  forms,  two  condi- 
tions  only  being  necessary  (warmth  and  moisture),  and  the 
rebuilding  begins.    Another  fact,  not  so  well  known  but 
equally  true,  is  that  the  condition  of  fear  in  man  or  animal 
Affects  the  blood;  and  when  we  think  of  the  animals  that 
are  daily  destroyed  in  the  world's  slaughter-houses,  and 
reflect  that  the  sense  of  fear  of  loss  of  life,  or  rather  loss 
of  form,  is  Just  as  strong  in  animals  as  in  men,  is  it  to  be 
wondered  at  that  this  state  of  fright  should  leave  its 
impress  on  the  blood,  thence  to  be  transmitted  to  the 
minds  of  men? 

Why  is  it  that  meat-eating  people  are  so  fearful  of  the 
loMi  of  the  body?  We  say  that  they  are  the  bravest,  that 
th^  are  the  best  "fighters,"  that  they  have  a  greater 
hold  on  life;  yet  they  are  certainly  more  fearful  of  losing 
their  physlcia  existence  than  those  that  live  on  fhiits, 
cevealsi  and  vegetables.  Again,  may  not  this  "fighting^ 
characteristic  proceed  from  the  animal,  which  In  a  sense 
haa  been  perpetnated  by  assimilating  the  fibrin  of  its 
blood,  wo  that  we  are  unconsciously  continuing  an  animal 
eziateBce  through  the  sustaining  of  the  body  by  flesh  food? 


•r-ri-'tra^'.-.i^t'  ..^^t^if 


64 


New  Thought  Essays. 


i; 


It  may  be  asserted  here  that  I  am  inconsistept  In  tak- 
ing this  position  after  having  said  that  the  food  eaten  by 
a  man  cannot  of  itself  make  him  spiritual  or  bring  abont 
a  higher  state  of  existence;  but,  while  these  outer  condi- 
tions do  not  affect  the  soul  of  man,  yet  there  is  a  definite 
action  on  both  mind  and  body,  and  mind  cannot  become 
spiritualiKed  save  as  the  soul  qualities  flow  into  it.  Every- 
thing in  the  outer  world,  being  related  to  every  other 
thing,  must  affect  and  be  affected  by  every  other  thing  in 
the  outer  world.  Now,  as  the  true  relationship  is  estab- 
lished from  the  inner  (or  higher)  state  of  being,  we  have 
the  perfect  harmony  of  life;  but  if  the  relationship  be  es- 
tablished through  purely  mental  and  selfish  objects,  for 
gratification  of  the  personality,  then  such  relationship, 
being  discordant,  inevitably  brings  with  it  evil  effects. 

A  question  that  may  arise  at  this  point  in  the  mlndt 
of  many  is.  If  spirit  alone  is  the  creative  power,  how  can 
the  fibrin  of  the  blood  bring  about  the  construction  of  new 
forms?    I  would  say  in  reply  that  the  life  principle  is  in 
all  and  through  all;  and  the  creative  principle  is  in  the 
flbrin—juBt  as  much  in  the  life  of  the  animal  as  in  that 
of  man,  though  not  expresse*!  to  the  same  degree.    We 
cannot  conceive  of  anything  in  the  universe  in  which  this 
creative  force  is  not  found.    We  must  not  look  upon  the 
fibrin,  or  the  outer  form,  as  the  constructive  or  creative 
agent;  but  we  cannot  fall  to  see  that  the  fibrin  must  enter 
into  and  be  .Incorporated  In  the  physical  form  of  man,  If 
that  form,  under  the  Influence  or  direction  of  mind,  Is 
nourished  by  the  blood  of  the  animal.    In  the  light  of  this 
we  may  be  able  to  understand  why  Moses  (Lev.  xvU.  11) 
commanded  that  the  children  of  Israel  should  not  eat  of 
the  blood  of  any  animal,  giving  aa  a  reason,  "for  the  life 
of  the  flesh  Is  In  the  blood.'' 

Abstinence  from  animal  food  whUe  the  mental  desire 
for  it  remains  Is  not  going  to  prove  helpful  either  to  mind 
or  body.    Desire  for  anything  keeps  us  related  thereto. 


Dt  in  tak- 
eaten  by 
ing  about 
ter  condi- 
a  definite 
>t  become 
u    Every- 
ery  other 
r  tiling  in 
>  is  estab- 
,  we  have 
ihip  be  68- 
I>ject8,  for 
ationship, 
>ffect8. 
the  minda 
',  how  can 
Ion  of  new 
[Ciple  is  in 
i  is  in  the 
as  in  that 
gree.    We 
which  thii 
I  npon  the 
)r  creative 
must  enter 
of  man,  if 
if  mind,  is 
[ght  of  this 
V.  rrtL  11) 
not  eat  of 
for  the  life 

ntal  desire 
ler  to  mind 
ed  thereto. 


'f 


1 


\) 


Food  for  Mind  and  Body. 


6ft 


as  well  as  to  all  other  minds  having  the  same  desire. 
Hence,  desire  is  the  thing  to  be  changed,  rather  than  the 
ezpreetiiun  of  it  in  the  outer  habit.  With  the  disappear- 
ance of  this  mental  state  will  go  the  thing  that  corresponds 
to  it.  All  strong  mental  desires  assume  form  (find  ex- 
pression) sooner  or  later  in  the  physical  world;  conse- 
quently, if  we  wish  to  replace  wrong  physical  conditions 
by  true  ones,  we  must  bej^n  with  motive.  Does  the  motive 
proceed  from  the  inner  world  of  being,  fashioned  by  the 
spiritual  force  of  life,  or  is  it  produced  by  external  things? 
This  is  a  question  we  should  ask  ourselves,  for  on  the 
answer  will  depend  the  expression  taken  by  the  form  in 
the  outer  world. 

The  varying  mental  states  produce  the  physical  hunger 
that  is  gratified  by  the  nourishment  that  comes  to  us  from 
without  Take  the  mind  that  is  satiated  with  things  of 
the  world — ^the  mind  that  fails  to  recognise  or  to  get  good 
from  the  people  and  things  that  constitute  its  environ- 
ment—and we  find  that  desire  for  food  is  wanting.  On 
the  other  hand,  a  mind  that  is  eager  for  knowledge  and 
sees  things  continually  in  new  lights— a  mind  that  digests 
and  assimilates — ^invariably  accompanies  a  good  physical 
appetite,  the  possessor  of  which  relishes  his  food.  Take 
also  the  simple-minded  man:  he  will  get  more  enjoyment 
from  simple  food  than  from  al'  the  so-called  luxuries  of 
the  table.  Wherever  the  animal  nature  pi^dominates  in 
man,  we  find  the  desire  for  animal  food;  and  if  this  nature 
is  vigorous,  it  will  require  such  food  in  abundance. 

With  the  awakening  of  the  spiritual  nature  comes  a 
change  in  the  desires  concerning  physfcal  food,  many 
things  being  laid  .aside  and.  entirely  new  ones  being  sub- 
stituted. This  process  may  be  altogether  unconscious, 
but  it  takes  place  just  as  surely  as  if  it  were  a  consdons 
act  There  is  no  violent  or  sudden  change— it  may  be 
hardly  perceptible;  but  little  by  little  the  change  goes  on. 
The  amount  of  food  required  to  nourish  the  body  l>ecomes 


1^ 


■  '■  < 


-I 


?N.- 


leu  and  leM,  so  that  to  mauj  it  would  ■eem  aa  if  the  per- 
aon  were  literally  ataning  himfielf.  Buch,  howeTer,  ia  not 
the  caae;  but  the  little  he  eata  is  digested  and  thoroughly 
aairimilated. 

At  thia  point  I  wlah  to  introduce  another  theory,  which 
may  be  true  or  otherwise,  but  I  can  find  no  reasonable 
ground  on  which  to  discredit  it.  I  apprehend  that  the 
air  about  ua  containa  all  things  needful  for  the  replenish* 
iug  of  the  human  form;  that  all  we  eat  and  drink  is  to  be 
found  in  the  atmospliere;  that^  aa  man's  desires  are 
affected  by  the  higher  impulses  of  life,  each  desire  has  itt 
action  on  all  parts  of  the  body  (but  nowhere  is  that  action 
more  manifest  than  on  the  organs  used  in  connection  with 
the  breath);  that  with  the  higher  and  truer  desires  of  life 
comes  a  new  state  of  breathing — ^we  breathe  deeper  and 
stronger  and  take  more  time  in  inhaling  and  exhaling; 
in  short,  that  toe  draw  nourithtnent  direct  from  the  tttmo»- 
phere  as  naturally  as  do  plants  and  trees — all  the  varied 
forms  of  Testable  life. 

The  question  may  be  asked.  Why  is  it  that  some  persons 
lining  on  a  very  material  plane  Iweathe  strong  and  deep, 
but  are  not  nourished  in  this  way,  requiring  a  great  deal 
of  prepared  food  to  meet  the  needs  of  the  body?  I  would 
answer  that  the  desires  of  such  a  person  were  strong  and 
true  as  far  as  they  went;  that  Ills  perception  of  life  did  not 
extend  beyond  that  plane;  that,  his  mind  being  engrossed 
in  the  things  of  form  and  hia  desires  being  there,  the  nat- 
oral  way  to  replehish  the  body  would  be  to  draw  from  the 
▼isible  rather  than  the  inyisible  realm.  Bat  the  truly 
spiritual  mind — ^whose  aspirations  and  deaires  are  for 
things  invisible  to  material  %i^t— -attracts  to  itsolf  the 
things  necessary  to  sustain  the  body.  The  alchemist  is 
wtthla;  it  aets  upon  nature  in  such  a  way  as  ta  ■eparate 
the  dross  from  the  gold,  casting  aside  the  former  aa  being 
vnneeecsarx  to  give  true  expression  to  the  form  of  man  la 
the  world  in  which  -we  live. 


r 


WKUKKm' 


t  the  per- 
rer,  is  not 
loronghly 

ry,  which 
tasonable 
that  the 
■eplenith- 
k  is  to  be 
lires  are 
re  hai  «f« 
lat  action 
tion  with 
res  of  life 
leper  and 
exhaling; 
',he  tttmot- 
tie  varied 

e  persons 
ind  deep, 
Teat  deal 

I  would 
rong  and 
fe  did  not 
»groaaed 
,  the  nat- 
from  the 
the  truly 
I  are  for 
ItBolf  the 
hemiat  ta 

Mparate 
'  at  being 
)f  man  In 


BREATH  VIBKATION. 

One  of  the  problems  yet  to  be  solved  by  the  Western 
mind  is  that  of  the  true  action  of  breath.  It  is  not  the 
purpose  of  this  article  to  give  definite  Instructions  in 
regard  to  the  control  of  breath,  but  rather  to  suggest  the 
possibilities  for  good  that  may  accrue  to  man  from  a 
knowledge  of  its  proper  direction  and  use. 

One  may  go  without  food  or  drink  for  quite  a  long 
period ;  but  with  breathing  it  is  dMf erent,  A  few  minutes, 
at  the  longest,  without  taking  breath  will  cause  a  separa- 
tion between  soul  and  body.  The  writer  is  convinced  that 
the  question  of  breath— in  relation  to  the  power  it  exerts 
on  man's  physical  life  and  the  direction  it  should  takt 
through  a  true  nnderstaudiror-^ls  of  great  importance: 
one  on  which  the  majority  of  people  fail  to  place  an 
adequate  estimate. 

It  is  well  known  that  people  in  the  far  East,  who  lay 
daim  to  considerable  knowledge  of  occult  matters,  declare 
that  many  of  the  iphenomena  that  seem  so  wonderfu!  and 
mysterious  to  Western  beholders  are  produced  through 
the  properly  controlled  and  directed  action  of  breath. 
Inability  to  take  strong,  deep  breath  serves  to  bring 
•bout  in  unbalancing  of  the  physical  organism'.  Breath 
acts  as  a  counterbalance  to  the  "fire'*  in  tfie  human  body, 
which  la  composed  of  all  the  elements  of  the  planet  Now, 
ft  f»  plain^  that  thes«  elements  should  be  properly  adjusted 
or  related  one  to  another.  Plre,  when  dominant,  destroys 
the  eqQinbrlnm.  If  the  breath  is  short  and  weak,  there  is 
a  tendency  tor  the  fire  to  consume  and  destroy  the  body, 


•  i 


y-.t 


if 


ly 


. .  r-^A.  •:  >it\'!i:.. 


...  -« 

■.."■J.',*- 


<8 


New  Thought  Eaiaya. 


and  where  there  is  this  consumption  there  is  also  a  lack  of 
respiration. 

I  do  not  wish  to  be  understood  as  laying  undue  stress 
4>n  the  power  of  breath  aside  from  a  controlled  and  directed 
«ffort  on  the  part  of  man,  for  I  believe  that  physical  exer- 
cise of  any  kind  Is  of  little  benefit  save  as  it  becomes  a 
vehicle  for  the  expression  ot  inner  things.  In  order  to  get 
lasting  good  from  breathing  exercises  we  must  pay  atten- 
tion to  the  mental  qualities  that  normally  should  control 
the  action  of  the  breath.  Desire  expresses  itself  in  our 
method  of  breathing.  Strong,  true,  uplifting  desire  causes 
us  to  breathe  strong  and  deep,  while  a  weak,  vacillating, 
and  false  desire  results  in  superficial  breathing.  This 
can  be  proved  by  any  one  through  carefully  noting  the 
effect  of  varying  desires  upon  the  breath. 

It  is  singular  how  the  natural  state  of  breathing  is 
affected  by  the  thought  of  a  material  object,  or  even  a  color. 
The  thought  of  anything  black  seems  to  produce  a  restrain- 
ing influence  on  the  breath,  while  to  think  of  something 
white  or  yellow  tends  Invariably  toward  freedom  in  breath- 
ing. In  fact,  any  color  we  look  upon  or  think  about  has 
a  definite  action  on  the  breath.  This  is  not  a  mere  guess: 
Jt  is  a  fact  that  has  been  repeatedly  proved  by  persons 
that  have  made  a  study  of  the  quetftion.  It  is  evident  to 
all  who  give  any  thought  to  the  matter  that  the  breat&  is 
affected  by  the  different  mental  emotions:  that,  for 
Instance,  the  false  mental  condition  of  anger  or  hate  causes 
a  short,  quick  breath,  while  thoughts  of  peace  and  love 
produce  the  properly  controlled,  deep,  long  breath. 

It  is  possible  through  thought-action  alone  to  effect  a 
marked  change  in  the  circulation  of  the  blood;  but,  with 
thought  and  a  controlled  and  directed  action  of  the  breath, 
«uch  a  change  can  be  effected  almost  immediately.  I 
believe  it  possible  thus  to  regulate  the  circulation  of  the 
Mood  so  <liat  It  wlU  flow  equally  to  all  parts  of  the  body. 


■j.:~>^n.*-»>*r^"-'"'*  -V? 


a  Iftck  of 

aeftreM 
[  directed 
leal  exer- 
ecomea  a 
ler  to  get 
lay  atten- 
d  control 
If  In  our 
irecaniei 
.dilating, 
g.  Thii 
oting  the 

athing  !• 
m  a  color, 
ireftrain- 
omething 
In  breath- 
ibout  haa 
>regae«i: 
f  persona 
evident  to 
breath  is 
that,  for 
ite  causes 
and  lore 
bh. 

:o  effect  a 
but,  with 
tie  bre&th, 
ately.  I 
Ion  of  the 
the  body. 


Breath  Vibration. 


69 


A^Min,  I  know  of  no  better  way  to  acquire  concentration 
of  mind  than  through  breathing  ezercisei.  As  already 
explained,  however,  we  mutt  not  lay  so  much  stress  on  the 
breath  itself  as  on  Its  properly  regulated  and  directed 
action.  It  Is  not  the  long,  deep  breath  that  giyea  the 
strong,  true  thought;  but,  rather,  the  strong,  true  thought 
that  gives  the  long,  deep  breath. 

Breath  does  not  penetrate  one  part  alone  of  the  body. 
The  lungs  are  not  the  only  organs  that  breathe:  this 
function  characterises  the  whole  body,  from  head  to  foot 
Under  a  controlled  and  directed  action,  the  breath  pene- 
trates, or  circulates,  among  all  the  molecules  of  the  body; 
hence,  the  whole  organism  may  be  said  to  breathe. 

In  the  last  paper  I  referred  to  the  possibility  of  taking 
food  direct  from  the  atmosphere  through  breath-action; 
and  I  am  convinced  that  this  is  already  being  done  to  a 
marked  degree  by  numbers  of  people — in  some  cases  con- 
sciously, in  others  unconsciously.  I  feel  assured  that,  as 
man  grows  more  spiritual — as  liis  desires  l>ecome  more 
centered  in  the  inner,  conscious  world— material  food,  in 
its  present  form,  will  be  no  longer  necessary  to  sustain 
the  body  whose  nourishment  will  be  drawn  from  the  finer 
substances  of  nature. 

The  possibilities  of  controlled  breath-action  cannot  be 
overestimated.  No  matter  from  what  point  of  view  we 
consider  the  subject,  in  its  different  bearings,  we  can  see 
nothing  but  good  flovring  from  it  It  gives  elasticity  and 
*^htness''  of  body;  it  is  beneficial  in  overcoming  nervous 
conditions,  and  is  invaluable  in  banishing  insomnia.  Its 
renewing  power  is  most  marked — as  it  tends  to  establish 
a  harmonious  vibration  of  all  the  molecules  in  the  physical 
form.  Through  its  proper  use,  coughs,  colds,  and  other 
long  troubles  would  become  things  of  the  past  It  is  unde- 
niable that  even  at  the  present  time  the  lungs  are  not 
utilised  to  more  than  half  thdr  capacity.    It  is  self-evident 


1  ! 


4 


'A 


New  Th<»u^t  l«My«* 


mi- 


that  tlti«  orgAAM  of  oor  ImmUm  «#«  Uteaded  f«>r  propw  aad 
tbofOQfh  tue.  If  th«j  AM  not  uMd  u  Ui«7  alioald  b«, 
w«akii«M  will  coine— noon  to  be  followed  bj  dlae«M  mod 
dMtb. 

PtraoM  having  bnt  little  knowledge  of  breath-actir/» 
ftel,  nevertbeieM,  that  lU  rigbt  uae  muat  be  important; 
otberwlne  tbey  would  not  recommend  long,  deep  breathing 
aa  an  exercise.  But,  while  this  in  itielf  may  produce  Mme 
good  reaultih  yet  it  It  a  f  ery  different  thing  to  know  and  (o 
oae  the  force  In  a  coniciona  and  latelligent  way. 

To  May  nothing  of  the  sacred  books  and  the  fragmentary 
writings  of  the  sages  of  India,  oar  own  Uible  Is  filled  wltli 
tlioughta  concerning  breath.  In  Genesis  we  are  told  that 
God  ''breathed  into  his  nostrils  the  brenth  of  life,  and  man 
became  a  living  soul."  In  Job  we  read  that  *Hhe  Spirit 
df  Gud  hath  made  me,  and  the  breath  of  the  Almighty 
hath  given  me  life";  "but  there  is  a  spirit  In  man,  and  the 
inspiratioi]  of  the  Almighty  givetli  them  iuid«;rst^nding.'' 
Inxipiratlon  and  breath,  in  a  certain  KBse,  are  one— as  the 
enter  coirespondence  tf  inspiration  is  ia-br«»athing.  Even 
the  word  tpmt  (Latin:  *pir%tui,  fpirors,  to  bwRthe)  givea 
the  thought  of  breath  as  the  correspondence  of  the  Uni- 
versal Spirit,  making  all  vibration  dependent  on  the  breath 
of  life  In  the  twentieth  chapter  of  John's  Gospel  we 
read:  ''And  when  be  had  said  this  he  breathed  on  them  and 
■aith  nnto  them,  Receive  ye  the  Holy  Ghost"  The  old 
English  and  ancient  Bazon  gatt  signiflei  breath.  The  word 
<nioly"  has  no  other  meaning  than  that  of  mhok;  and  so  we 
might  weU  read  the  passage  in  tlOs  way:  <'Beceive  ye  the 
whole  breath."  The  receiving  of  the  whole  breath  wonld 
mean  a  thorough  knowledge  as  to  control  and  direction  of 
Inreath.  For  a  nnmbw  of  years  Jesus  had  been  instracting 
hia  disciplefi  in  the  mysteries  of  life,  and  we  know  that  he 
Mdd  on  one  occaiton:  fTo  yon  it  Is  given  to  know  the 
myvteriea  of  the  kingdom  of  God."    Asd  In  the  paaiage 


■<■: 


,«M*HiJipni'w;?-M(>-*i,^-*ii*»  -- 


x>pw  §m4L 
loold  be. 
leaiwi  umI 

thactio» 
iportiiot; 
>re«thl]ig 
nee  Mine 
m  and  to 

^menUry 
lied  with 
told  that 

and  man 
lie  Spirit 
Almighty 
t,  and  the 
landing.'^ 
e — as  the 
g.  Even 
:he)  gives 

the  Uni- 
he  breath 
^oapel  we 
them  and 

The  old 
The  word 
uidaowe 
iveyethe 
Lth  would 
rectioD  of 
latructiiig 
w  that  be 
know  th« 
a 


mymiyiiM-M 


Brtath  ViltratUm. 


61 


qaoted  the  th(Hight  we  get  ii  that  the  time  had  come  when 
the  diaciplee  were  ready  to  receive  their  laat  Inatructlon; 
and  hie  brecthing  upon  them  would  leem  to  Indicate  that 
they  receiveil  It  through  other  channels  than  that  of  the 
spoken  word 

It  is  useless  for  xu,  to  ignore  or  make  Itglit  of  this  que** 
tion  of  breath.  It  is  of  the  utmost  importance,  and  the 
better  and  truer  way  is  to  try  to  get  as  intelligent  and 
comprehensife  a  knowledge  of  the  question  as  possible. 
Some  of  the  advocates  of  spiritual  sclenco  may  think  that 
we  are  taking  too  material  a  view  of  the  matter;  but  I  can- 
not think  that  such  is  the  case.  We  should  tr;"  to  under- 
stand the  power  and  the  use  of  all  force.  I  know  that  we 
can  make  too  much  of  the  effects  of  things,  buc  it  is  never- 
theless true  that  we  should  have  as  thorough  i  knowledge 
of  cause  and  effert  as  it  is  possible  to  have. 

It  is  the  outgoing  breath  that  requires  the  most  atten- 
tion: on  its  perfect  control  depends  to  a  very  great  degree 
the  Incoming  breath.  The  out-breaihing  corresponds  to 
and  is  affected  by  desire:  the  inbreathing  is  the  response^ 
the  inspiration,  or  fulfilment  of  desire.  People  do  not 
breathe  a»  well  in  the  dark  as  in  the  light;  hence,  when 
the  mind  is  darkened  by  wrong  thoughts,  there  is  a  lack  of 
controlled,  regular  breathing.  Impure  thoughts  produce 
the  fetid  breath-  pm-e,  uplifting  thoughts  the  sweet 
breath.  Some  may  say  that  it  Is  not  thonght  that  affects 
the  breath,  but  a  disordered  stomach;  but  all  the  false  con- 
ditions of  life  act  on  that  organ,  and  an  impure  breath  is 
the  result  There  is  more  malaria  proceeding  from  the 
atmosphere  of  anxious  or  evil  thought,  expressed  through 
impure  breath,  than  from  the  earth's  atmosphere. 

Evil  thoughts  not  only  tend  to  inflnence  our  own 
breath-action,  but  there  is  a  direct  effect  on  the  atmosphere 
that  causM  it  to  become  poisoned,  and  in  turn  ten<is  to 
poison  the  lives  of  others.    Our  minds,  through  thought 


5  ' 


■  fumif'T'wmm^mp^ 


U  New.Thoufhl  EJtMtifi. 

■ad  breatb,  nfft^t  the  phytlc«l  •tmo«pher«— to  how 
gwftt  A  d#gr««  It  la  not  powilble  to  aaj;  but  *■  to  lt«  effect 
there  can  be  no  queaUon.  We  «U  know  the  dlacortlant 
and  Inhannonloua  feelinga  we  hate  when  \u  any  aaaem- 
blage  whire  there  la  conflict  of  thought  and  Ideaa— aa,  for 
Inntance,  In  a  political  meeting,  or  In  ahopplng,  where  a 
large  number  of  people  are  brought  together:  many  already 
fatigued,  and  all  Intent  upon  their  own  wanta  and  anxious 
to  haye  them  supplied  aa  quickly  aa  possible,  to  the  exclu- 
sion, If  need  be,  of  everybody  else.  On  the  other  hand,  w« 
hare  all  experienced  the  peace  and  harmony  that  prevail 
in  an  asiiemblage  where  there  Is  unity  rather  than  conflict 
of  thought/— as,  for  Instance,  In  a  church  In  which  all  are 
In  the  same  faith  and  are  of  one  accord. 


-to  bow 
Ita  effect 
iacurtlant 
ijr  WMem- 
• — M,  for 
,  where  a 
\j  already 
d  aniioua 
the  exclu- 
hand,  we 
at  prevail 
tn  conflict 
ch  all  are 


FOUM    AND   BYMBOU 

There  Is  a  tendency  among  the  followera  of  the  New 
Thought  movement  to  renounce  all  allegiance  to  form  and 
iymbol,  on  the  ground  that  they  act  as  barrieni  to  loul- 
development.  This  in  true,  in  part;  yet  both  form  and 
symbol  are  necessary,  and  must  continue  to  be  employed 
for  a  very  long  time. 

There  Is  a  continual  change  going  on  in  the  human  mind 
that  necessitates  new  fonn«  and  new  symbols  to  give 
expression  to  changes  of  thought.  The  symbol  becomes 
more  refined,  perhaps,  but  for  an  inner  condition  there  must 
be  an  outer  expression  of  some  sort.  We  relegate  old  sym- 
bols to  the  rear  when  we  realize  their  spiritual  import,  but 
we  find  that  new  onia  take  their  places.  When  we  learn  so 
to  discriminate  between  subjective  states  and  objective 
forms  as  to  see  their  true  relation  as  cause  and  effect,  we 
will  no  longer  lay  stress  on  the  objective  side  of  life.  But 
'  this  will  not  necessitate  our  denying  the  objective  side  alto- 
gether. Realizing  the  spirit,  we  will  neither  discard  the 
letter  nor  be  ruled  by  it. 

The  forms  and  symbols  that  are  necesitary  to  one  may 
not  be  to  another;  therefore,  it  would  be  well  to  recognise 
the  fact  that  each  person  must  determine  for  himself  the 
Talue  they  possess.  It  would  be  a  great  mistake  to  remove 
•ymbollsm  from  the  minds  of  persons  that  believe  it  to  be 
essential  to  their  welfare.  People  unfold  to  ft  knowledge  of 
the  spirit;  but,  until  this  development  takes  place,  they 
must  continue  to  get  their  hope  and  consolation  from  the 
letter.  It  is  never  profitable  or  wise  to  take  away  anything 


64 


New  Thought  Essays. 


r 


I*    ( 


without  giving  something  better  in  return;  therefore,  it  is 
not  well  to  undermine  the  belief  in  form  and  gymbolism  of 
onewho  has  not  attained  to  a  knowledge  of  spiritual  things. 

This  subject  is  of  such  vast  proportions  that  it  is  not 
possible  to  treat  it  satisfactorily  in  tue  limited  space  at  my 
disposal.  I  shall  refer  only  briefly,  then,  to  certain  of  the 
great  symbols  adhered  to  by  the  great  body  of  Christians, 
and  to  their  occult  meanings  as  set  forth  by  those  who  have 
made  an  esoteric  study  of  gymbolism. 

The  Swiss  have  a  saying  that  "speech  is  silvern;  silence 
is  golden."  The  sage  of  Chelsea  said :  "In  a  symbol  there  is 
concealment,  and  yet  revelation."  Here,  therefore,  by 
silence  and  speech  acting  together,  comes  a  double  signifi- 
cance. And,  if  the  speech  be  high  and  the  silence  fit  and 
noble,  how  expressive  will  their  union  be!  Thus  in  many  a 
painted  device,  a  simple  seal-emblem,  the  commonest  truth 
is  proclaimed  with  new  emphasis. 

In  the  symbol  proper,  there  is  always,  more  or  less  dis- 
tinctly and  directly,  some  embodiment  and  revelation  of 
the  Infinite.  The  Infinite  is  made  to  blend  itself  with  the 
finite— to  stand  visible  and,  as  it  were,  attainable  there. 

Symbolism  must  be  viewed  from  two  standpoints, 
namely,  the  esoteric  and  the  exoteric.  An  artist  wishes  to 
depict  on  canvas  some  lofty  ideal  that  he  has  conceived  in 
mind.  The  ideal  may  be  love,  faith,  hope,  or  all  three.  He 
selects  the  human  form  and  seeks  to  portray  his  ideal 
through  it.  In  this  he  succeeds— to  his  own  satisfaction. 
Now,  this  picture  will  always  mean  more  to  him  than  to  a 
person  that  perceives  only  a  beautilful  form.  Again,  he 
wishes  to  depict  strength,  sublimity,  and  grandeur,  and  he 
paints  a  mountain  whose  top  towers  far  beyond  the  clouds. 
His  picture  will  always  be  associated  with  the  ideal  be  had 
In  mind  when  he  painted  it  Another  person,  viewing  it, 
might  see  only  a  lofty  mountain  and  the  accompanying 
effects  of  clouds  and  sky,  of  light  and  shade.    , 


MlNKLiiljiiiiiiJiiiimiu 


i9P'vt«><!t'T">!t«i»MaMlMMMfiili 


iMliiMmakmmtMiJiMasikiiti 


Farm  and  Symbol. 


fore,  it  is 
bolism  of 
al  things. 
:  it  is  not 
ace  at  my 
lin  of  the 
hristians, 
who  have 

n;  silence 
ol  there  is 
efore,  by 
tlesignifl- 
ce  fit  and 
In  many  a 
aesttmth 

>r  less  dis- 
elation  of 
r  with  the 
e  there, 
mdpoints, 
wishes  ta 
aceived  in 
;hree.  He 
his  ideal 
dsf action, 
than  to  a 
A.gain,  he 
or,  and  he 
he  clouds, 
eal  he  had 
iewing  it, 
mpanying 


Now,  in  both  these  cases  the  pictures  are  symbols;  but 
how  differently  they  are  viewed!  In  one  case  we  get  the 
inner  meaning;  in  the  other  we  perceive  only  the  outer 
form.  Therefore,  it  becomes  necessary,  in  order  that  we 
shall  arrive  at  a  knowledge  of  truth,  to  have  the  inner 
Icnowledge  of  the  symbol  made  plain. 

Again,  we  are  to  look  at  symbols  from  another  point  of 
view.  No  matter  how  sacred  a  symbol  may  have  been  at  a 
certain  stage  in  human  development,  it  loses  its  power 
when  Hi  a  has  acquired  a  thorough  comprehension  of  its 
significance  and  has  risen  above  its  need,  or  when  it  has 
been  replaced  by  a  still  higher  symbol;  for  every  symbol  is 
but  the  garment  of  an  ideal. 

Symbols  are  the  clothing  of  thought,  and  thought  is 
continually  shaping  for  itself  new  clothing.  Old  forms 
pass  away  and  are  replaced  by  new;  but  the  persistency 
with  which  we  cling  to  all  form  is  a  remarkable  trait  in  the 
human  character.  Oarlylesays: 

"The  law  of  PeneTerance  ii  among  ih»  deepest  in  man.  By  nature 
he  hatea  change;  seldom  will  he  quit  his  old  hooae  till  it  has  actually 
fallen  about  his  ears.  Thus  hare  I  seen  solemnities  linger  as  cere- 
monies, sacred  symbols  as  idle  pageants,  to  the  extent  of  three  hundred 
years  and  more  after  all  life  and  sacredness  had  en^porated  out  of  them." 

At  all  times  in  the  history  of  the  planet  there  have  been 
those  who  were  possessed  of  deeper  spiritual  insight  than 
the  masses  of  the  world,  and  it  has  ever  been  their  desire  to 
transmit  the  knowledge  of  which  they  were  possessed  to 
future  generations — and  almost  invariably  they  have 
sought  to  do  this  through  symbolic  signs.  They  knew  the 
significance  back  of  the  sign,  but  the  manses  have  oelieved 
in  and  worshiped  the  symbols  themselves,  i.  e.,  have  lived  in 
the  letter  and  missed  the  spirit  When  we  live  to  the  spirit, 
we  die  to  the  letter;  when  we  are  alive  to  the  letter  we  are 
dead  to  the  spirit 

Perhaps  one  of  the  earliest  of  religious  symbols  was 


* 


:4 


9i  ^i  New  Though*  Euayt. 

9 

P 

that  of  the  cross.  The  cross  of  Osiris  was  one  of  the  most 
sacred  symbols  of  the  ancient  Egyptians.  It  was  an  indis> 
pensable  emblem  in  all  regions  ceremoniaL  It  meant 
the  pathway  to  eternal  life;  the  emblem  of  eternal  hope; 
the  mystexy  of  life  and  death.  It  also  meant  the  onion 
between  man  and  Oed.  It  i»  said  that  the  early  Spanish 
conquerors  in  Central  and  South  America  were  astonished 
to  And  the  cross  an  object  of  religious  veneration  amon^ 
the  natives.  What  meaning  they  attached  to  it,  however, 
isnnknown.  Among  the  Komans  its  office  was  a  degrading 
one.  Death  on  the  cross  was  held  to  be  so  dishonorable 
that  only  slaves  and  malefactors  of  the  lowest  class  were 
subjected  to  it 

In  the  Christian  era  all  tiiis  was  changed,  and  the  cross 
again  became  an  object  of  veneration  and  worship.  The 
esoteric  meaning  is  as  follows:  The  four  points  make  four 
angles,  dividing  the  circle  into  four  equal  parts.  The 
cross  thus  portrays  a  perfect  union,  balance,  equality,  and 
at-one-ment  on  all  four  plane»— the  phenomenal,  intellec- 
tual, psychical,  and  celestial  or  spiritual. 

The  mystery  of  the  crucifixion  is  explained  as  follows 
(ftom  four  different  points  of  view):  First,  to  the  naturiJ 
and  actual  sense,  typifying  the  crucifixion  of  the  man  of 
eod  by  the  world?  secondly,  to  the  intellectual  and  philo- 
sophic sense,  typifying  the  crucifixion  in  man  of  the  lower 
nature;  thirdly,  to  the  personal  and  sacrificial  sense, 
symbolising  the  passion  and  oblation  of  the  Bedeemer; 
and  fourthly,  to  the  celestial  and  creative  sense,  represent- 
ing the  oblation  of  God  to  the  universe.  To  the  crucified, 
regenerate  man,  having  made  at-one-ment  throughout  his 
own  dual  and  fourfold  nature,  this  crucifixion  is  the  death 
of  the  animal  body;  the  rending  of  the  veil  of  the  flesh;  the 
union  of  the  will  of  man  with  that  of  Ood;  the  coming  into 
accord  with  the  absolute  law  of  love.  It  is  sometimes 
called  the  mmtoOicrfioiH  which  is  but  another  name  for  the 
at-one-mest 


iHftUU 


tiinwrn 


s.jsnimn(«$'.i.«wn 


IJWNMMKMUI^II^' 


^i.^^iA^mmmmiSlm^i^^''''* — 


Form  and  Symbol. 


if 


tl^emoBt 
an  indit- 
It  meant 
aal  hope; 
:he  onion 
r  Spaniah 
Btoniahed 
m  amon^ 
however, 
legradinip 
lionorable 
ilaai  were 

ithecrom 
ship.  The 
nake  four 
LTtB.  The 
alitj,  and 
1,  intellec- 

M  foUowa 
ie  natorid 
bie  man  of 
and  philo* 
the  lower 
ial  Bense, 
Etedeemer; 
represent- 
!  cracifled, 
ighont  hia 
the  death 
i  flesh;  the 
)ming  into 
sometimes 
me  for  the 


The  Serpent  has  ever  been  the  symbol  of  wisdom.  It  is 
also  the  symbol  of  man's  lower  nature.  The  fiery  serpent 
that  destroyed  the  children  of  Israel  in  the  wilderness 
symbolises  earthly  wisdom,  or  wisdom  acquired  through 
the  objective  senses;  while  the  serpent  that  Moses  lifted 
up  in  the  wilderness  symbolises  the  higher  wisdom,  which 
gives  life.  In  the  light  of  this  we  can  moite  readily  under- 
stand the  saying  of  Jesus:  "As  Moses  lifted  up  the  serpent 
in  the  wilderness,  even  so  must  the  Son  of  man  be  lifted 
up."  The  serpent  with  its  tail  in  its  mouth  signifies 
etemily — neither  beginning  nor  end. 

The  symbol  of  baptism  by  water  is  purification,  and 
was  used  many  hundreds  of  years  before  John  the  Baptist. 
The  communion  that  is  celebrp  :<jd  in  Christian  churches  is 
the  intercourse  of  soul  with  soul.  The  body,  or  "bread,"  of 
which  all  must  partake,  corresponds  to  the  word  of  God. 
"Man  shall  not  live  by  bread  alone,  but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God."  The  wine  is  the 
divine  Will,  the  life  of  God,  the  Love  that  is  to  become 
active  within  the  soul  of  man.  Unless  we  partake  of  this 
bread  and  wine,  we  can  have  no  realizing  sense  of  the 
at-one-meot;  we  can  have  no  knowledge  of  man's  S9nship 
to  God. 

In  the  world  there  are  two  classes  of  minds — both  seek- 
ing a  knowledge  of  the  Truth.  One  strives  to  attain  or 
unfold  to  truth,, the  other  to  acqmre  it  The  one  that  seeks 
to  attain  to  it  looks  from  within  outward;  the  one  that 
seeks  to  acquire  it  looks  from  without  inward.  He  that 
seeks  to  acquire  Truth  relies  largely  on  the  reasoning  facul- 
ties of  mind;  while  he  that  seeks  to  attain  to  it  relies  on  the 
intuitive  or  spiritual  faculties  of  the  soul.  One  gets  the 
knowledge  that  comes  through  objective  channels;  the 
other  draws  direct  from  the  subjective  source.  The  objec- 
tive deals  with  forms  and  symbols,  working  from  form  to 
the  "something"  that  lies  beyond.    He  that  lives  in  the 


^-^^Wwssiswgafe^^ 


SiWiSfti^-i-'^^'w-''''-- '**''■'»!*■*•''•  ^^^^^^ 


0 


V 


:m 


'4 


'    rfi 


:.='% 


68 


New  Thought  Euaya. 


■ubjective  arrives  at  the  true  nature  of  thi*  gs  and  seei 
them  in  their  true  relation,  knowing  the  Bubjective  to  be 
cause  and  the  objective  effect  Eie  sees  from  cause  to 
effect,  instead  »f  rea»wwng  from  effect  to  cause. 

The  only  reality  a  symbol  possMses  is  the  invisible 
thought  that  calls  it  into  existence.  Then  let  us  try  truly 
to  distingnirh  between  the  form  and  the  power  that 
animates  it 

"The  letter  fails,  and  syitenu  fall« 
And  every  aTinbol  wane*; 
The  Spirit  OTer-broodlny  all, 
Eternal  Love  remains." 


M 


'i#^i'""         -,i^-^i*--»^*MMaAia:Jimn!a«,miJl^j»mny-^:t' 


I  and  sees 

tive  to  be 

cause  to 

i  invisible 
1  try  truly 
)wer  that 


MENTAL   SCIENCE    VS.    HYPNOTISM. 

The  term  "animal  magnetism"  is  misleading,  and  is 
made  to  cover  a  great  many  phases  of  mental  phenomena. 

Some  animals  undoubtedly  possess  a  kind  of  power 
that  others  do  not  seem  to  have.  A  small  bird  was  seen 
fluttering  a  few  feet  above  some  bushes,  dropping  lower 
and  lower  as  it  circled  around  and  making  a  peculiar  noise, 
as  if  terrified.  As  the  observer  approached  the  bushes  be 
frightened  a  large  cat  from  under  them.  Immediately 
the  bird  regained  its  self-possession  and  flew  away. 

At  another  time,  attention  was  attracted  by  the  excited 
cackling  of  some  fowls  that  were  under  a  large  tr  ,e,  and 
upon  investigation  the  fact  was  revealed  that  the  fowls 
were  huddled  together,  apparently  unable  to  move,  and 
showing  every  evidence  of  being  dominated  by  some  exter- 
nal influence,  which  was  found  to  be  a  large  snake,  ready 
to  drop  on  its  prey  from  a  branch  of  the  tree.  Such  inci- 
dents are  common,  and  show  the  power  one  animal  may 
exert  over  another. 

This  influence  is  sometimes  exerted  on  certain  pereona. 
by  others,  when  all  concerned  are  on  the  purely  animal 
plane  of  existence.  But  no  animal  can  exert  this  power 
upon  entities  living  on  the  intellectual  plane;  therefore, 
when  it  is  employed  upon  a  plane  other  than  the  animal, 
the  word  ''animal"  should  be  dropped.-  It  is  no  longer 
animal  magnetism,  but-  might  uAore  correctly  be  called 
intellectual  magnetism.  The  i)ower  perceived  in  the  ani- 
mal kingdom  becomes  intensifled  on  th<i  Intellectual  pler^^^, 
fluently  dominating  the  animal  to  a  marked  degree. 
The  strongest  physical  organisms  seem  to  have  but  little 


■  i 

•'1 


4    1 


<^ 


:.\ 


■'^A 


p^^^^mmstmM^I&Mil^^ 


1'' 


.4ia» 


70 


IfwD  TlwugM  EsMyt, 


power  to  cope  with  thli  magnetism.  Sandow,  a  man 
noted  for  his  wonderful  strength,  a  few  months  ago  sub- 
mitted himself  to  hypnotic  tests  before  a  number  of 
prominent  physicians  in  New  York  aty.  It  is  well  known 
that  he  is  able  to  handle  two-hundredpoond  dumb-bells 
without  apparent  effort,  and  to  perform  other  feats  show- 
ing astounding  muscular  strength.  One  of  the  doctors,  a 
small  man,  who  would  have  been  but  a  child  in  Bandow'a 
hands,  put  him  under  a  hypnotic  spell,  and  the  famous 
"strong  man"  could  not  lift  dumb-bells  weighing  even  two 
pounds.  He  strained  and  tugged  at  them  until  he  per- 
spired  profusely;  yet  he  could  not  move  them  one  inch 
from  the  floor.  The  physical  giant  was  as  clay  in  the 
hands  of  the  potter. 

If  the  fact  were  made  clear  that  as  man  grows  away 
from  the  animal  plane  his  magnetic  power  increases,  the 
term  "animal  magnetism"  would  soon  be  recognised  as  a 
misnomer.  We  often  hear  that  a  certain  speaker  has  a 
great  deal  of  animal  magnetism  because  of  his  power  to 
move  and  control  audiences,  when  there  may  be  compara- 
tively little  of  the  animal  In  the  man.  The  term  "magnet- 
ism"  may  be  nsed  on  all  the  varying  planes  of  thought- 
physical,  intellectual,  and  spiritual:  for  there  is  as  truly  a 
spiritual  as  a  physical  or  intellectual  magnetism.  The 
spiritual,  however,  has  this  difference:  it  has  eradicated 
the  selfish  propensities  and  desires  that  exist  to  a  great 
degree  on  the  other  planes. 

Coming  directly  to  what  has  been  known  as  mesmerism, 
but  now  as  hypnotism— the  only  difference  being  that  the 
phenomena  have  been  greatly  diversified  since  the  latter 
name  has  been  sdNtpted— we  find  that  knowledge  concern- 
ing this  subjecf:  v,  as  first  acquired  by  Europeans  about  the 
middle  oi  tb**  last  century.  There  is  no  doubt,  however, 
that  certtxi.  |i<er8ons  in  the  far  East  have  been  familiar 
with  it  froL    the  earliest  times,  and  that  their  power 


■'Smifyov^mn^i 


I'mmtmuMSfWiHiiiiiiK'fsstmsKs^^r; 


.  ,JS ;  ■■«i<»»*»;^j||g||iiil'.'.'i''  "^ — 


w,  a  man 
9  ago  sub- 
lumber  of 
ell  known 
lumb-belU 
eats  show- 
doctora,  a 
Sandow'a 
he  famous 
5  even  two 
til  he  per- 
i  one  inch 
lay  in  the 

•0W8  away 
reases,  the 
;nized  as  a 
iker  hafi  a 
s  power  to 
i  compara- 
1  "magnet- 
thought — 
I  as  truly  a 
tism.  The 
eradicated 
to  a  great 

mesmerism, 
ig  that  the 
the  latter 
a^e  concern- 
i about  the 
t,  however, 
m  familiar 
leir  power 


..ai:.:SS!SiSSm830^ 


Mentol  Boienoe  o«.  Uyfmotinn. 


n 


greatly  exceeds  anything  known  either  in  this  country  or 
in  Europe. 

Thought  travels  in  waves;  hence,  it  is  not  strange  that 
several  persons  in  different  parts  of  Europe  should  at  the. 
same  time  conceive  the  idea  that  men  are  sensible  to  the 
influence  of  magnetism.  Among  others  thus  convinced 
was  Maximilian  Hell,  professor  of  astronomy  at  Vienna. 
He  advised  a  physician  of  his  acquaintance,  Dr.  Frederick 
Anton  Mesmer,  to  try  to  cure  diseases  with  a  magnet. 
Mesmer  made  a  number  of  experiments,  and  found  thai  he 
could  exercise  a  singular  Influence  over  his  patients.  He 
Immediately  laid  claim  to  the  discovery  of  a  great  curative 
agent,  and  public  attention  was  at  once  called  to  the  new 
way  of  treating  disease.  Hell  also  claimed  to  be  the  real 
discoverer,  and  a  serious  dispute  arose  between  him  and 
MesRker,  the  latter  declaring  that  he  did  not  cure  his 
patients  by  mineral  magnetism  but  by  animal  magnetism 
—a  peculiar  agent  developed  In  his  own  body  and  con- 
ducted to  the  patients  either  with  or  without  magnets. 
There  is  this  In  proof  of  his  statement:  that  when  he  wa» 
graduated,  and  took  his  degree  of  M.D.,  In  his  thesis  he 
held  that  the  universe  Is  pervaded  by  a  subtle  element 
having  extraordinary  influence  on  the  human  body  and 
being  identical  with  the  magnetic  element 

As  a  matter  of  fact,  neither  Mesmer  nor  Hell  was  the 
discoverer  of  magnetism  and  the  curative  properties  of 
the  magnet.  In  Dr.  Franz  Hartmann's  work  on  "Para- 
celsus," we  find  the  following ; 

"ParftoeliTW  wu  wcU  acquainted  with  tlw  therapetitio  powera  oi  the 
magnet  and  used  It  in  Tariona  diaeaaea.  He  knew  the  powera  of  mineral, 
human,  and  aatral  magnetiam,  and  hla  doctrinea  in  regard  to  hnnian 
magnetlam  haro  been  oonflrmed  to  a  great  extent  irinoe  the  tlTne  of  hla 
death.  More  than  a  hundred  yeara  ago  Meamer  created  a  aenaaUon  in  the 
medical  world  by  hla  discoveiy  of  animal  magnetlam  aiid  by  hla 
magnetlo  cures.  Hla  dlacovery  waa  then  believed  to  refer  to  aomethlny 
new  and  unheard  of;  but  Leaalag  proved  already  in  176»  that  the  real 
cBacoverar  of  animal  mognetlam  waa  Paraoelaua." 


'i 

- .  i( 

■■'.4 


-^ 


7S 


New  Thought  Euay». 


It  was  about  the  year  1778  that  Metmer  made  hla 
appearance  in  Paria,  which  was  then  the  world's  greAt 
center  of  science  and  literature.  A  commission  appointed 
by  the  French  Government  to  examine  into  Mesmer's  dis* 
corery  was  unfavorable  to  him.  The  report  admitted  that 
a  great  influence  was  wrought  upon  tLe  subject,  but  this 
influence  was  ascribed  chiefly  to  the  imagination.  The 
impression  left  on  the  public  mind  by  the  report  was  that 
Mesmer  was  a  charlatan,  and  from  that  time  onward  his 
influence  waned. 

The  process  of  Mesmer  was  very  different  from  that 
resorted  to  by  latter-day  hypnotists.  His  way  of  treating 
patients  was  to  take  several  together,  place  magiieta  upon 
different  parts  of  their  bodies,  and  have  each  person  hold 
in  hand  one  of  the  rods  of  iron  projecting  from  a  tub  filled 
with  various  kinds  of  minerals.  The  whole  party  was  then 
connected  by  touching  hands,  and  ilso  by  a  cord  passed 
around  each  person.  The  apartment  was  dimly  lighted 
and  hung  with  mirrors;  strains  of  soft  music  occasionally 
broke  the  profound  silence;  odors  were  wafted  through 
the  room— while  Mes  icr,  clad  in  the  garments  of  a  magi- 
dan,  glided  among  them,  affecting  some  by  making  passei 
with  the  hands,  others  by  look,  and  so  on.  The  effects 
were  various,  although  all  were  held  to  be  in  the  highest 
^e?;ree  beneficial. 

Mesmer  passed  away  in  1816,  leaving  many  distin- 
guished disciples,  who  continued  his  methods  with 
varying  success. 

It  would  be  both  interesting  and  instructive  to  follow 
the  study  of  this  subject  through  Its  different  phases  up  to 
the  present,  but  space  will  not  permit;  so  we  will  proceed 
to  give  some  of  the  opinions  and  researches  of  the  greatest 
hypnotists  of  to-day.  Dr.  Braid,  of  Manchester,  England, 
who  coined  the  word  "hypnotism"  to  denote  certain  states 
of  sleep  into  which  the  subject  was  thrown,  demonstrated 


msmmm 


msmmm 


moMUmmmm 


made  hli 
Id'i  greAt 
appointed 
mer*!  dil- 
uted that 
:,  but  thii 
on.  The 
waa  that 
iward  hli 

'rom  that 
f  treating 
(iets  Bpon 
raon  hold 
tub  filled 
was  then 
rd  passed 
7  lighted 
lasionally 
throngh 
f  a  magi- 
Dg  passes 
le  effects 
e  highest 

17  distin- 
>d»   with 

to  follow 
ises  up  to 
1  proceed 
!  greatest 
England, 
lin  states 
mstrated 


wi!i)lii»i»»imi;^liiiinMi|i^j|^|jHJ()iluti»i'- 


Mental  Science  vs.  Hypnotiam. 


n 


by  experiment  that  it  was  possible  to  produce  an  artificial 
sleep  without  any  act  or  aid  of  another;  that  one  had  only 
to  fix  his  eyes  for  c  *ew  minutes  upon  some  luminous  object 
placed  a  little  higher  than  the  ordinary  plane  of  vision,  at 
a  distance  of  two  or  three  inches,  to  induce  this  impersonal 
sleep. 

The  word  "hypnotism"  is  now  generally  used  to  cover 
various  forms  of  magnetism. 

The  usual  method  employed  by  Charcot  in  hypnotising 
a  subject  was  first  to  get  his  good  will,  and  then  unexpect- 
edly unmask  before  his  eyes  an  electric  or  magnesium 
light.  He  could  act  equally  well  on  the  organs  of  hearing 
by  suddenly  and  rnexpectedly  sounding  a  gong.  The  pa- 
tient, not  expecting  it  and  becoming  instantly  motionless, 
would  become  iransfixed  in  the  gesture  he  was  making  at 
the  moment  the  gong  was  sounded.  Another  method 
employed  by  Charcot  wan  to  place  the  subject  near  a  large 
tuning-fork  operated  by  an  electro-magnet.  Little  by 
little,  under  the  influence  of  the  swelling  vibrations  thus 
produced,  sleep  would  supervene  and  become  as  profound 
as  when  the  otlier  methods  were  used. 

Charcot  says  that  the  psychic  characteristic  of  hypnotic' 
somnambulism  is  one  of  absolute  trust — a  boundless  con- 
fidence on  the  part  of  the  subject  toward  the  one  that  has 
hypnotised  him.  No  matter  how  improbable  the  story 
told  in  the  presence  of  a  person  so  hypnotised,  he  believes 
it,  makes  it  his  own,  and  it  becomes  the  center  of  his  entire 
cerebral  activity.  All  his  thoughts  radiate  from  it  until 
some  new  thought  is  furnished  him  that  may  be  exactly 
opposite  to  the  former.  It  is  because  of  this  state  of  mind 
that  the  phenomena  of  suggestion  are  so  easily  produced. 
Suggestion  may  be  canied  to  almost  any  length. 

''The  more  I  have  examined  the  facts  and  the  more  I 
have  advanced  in  my  study,"  says  Charcot,  summing  up, 
"the  more  I  am  convinced  that  hypnotism  is  a  reaction,  not 


^Uj^%  lt*n  Jl< 


■rtw«ltitteg1tifM*i>MAi^^ 


74 


Jfmc  Thought  Etaayt. 


«n  action."  Thl«  remark  can  only  mean  that  hypnotlim  it 
a  snipennion  to  a  certain  deirree  of  the  vital  force  that 
«nlvi>>i**i  and  control!  the  body  of  man.  But  It  !■  more 
than  t'lia;  It  !•  a  withdrawal  of  the  soul  from  the  body, 
In  proof  of  which  numerouii  caaea  may  be  cited  of  pemoiia 
under  hypnotic  influence  seeing  and  hearing  thinK*  that 
were  occurring  at  great  diatancea. 

Medical  men  are  now  turning  their  attention  to  hypno- 
tlam  aa  a  power  to  be  Involted  for  the  healing  of  disease. 
In  the  past,  no  one  thing  has  wrought  so  much  suffering 
and  so  perpetuated  dlaease  as  the  poisonous  drugi 
adminUtered  by  the  medical  fraternity;  but  a  greater  evil 
will  result  from  the  wide  employment  of  hypnotism  ihan 
from  the  use  of  drugs.  Hypnotism  Is  an  Inversion  of  the 
truth.  It  Is  putting  to  a  wrong  use  a  God  given  power 
that  should  never  be  used  to  produce  a  reaction  whereby 
the  win  of  man  la  iesaened,  the  faculttea  of  mind  are  weak- 
ened, and  the  subject  comes  and  goea  at  the  beck  and  call 
of  the  one  that  controls  him.  No  soul  should  ever  seek 
to  control  another.  In  doing  so  man  violates  the  law  of 
his  own  being;  and  aa  he  metes  It  out  It  ahall  be  measured 
to  him  again.  We  have  no  moral  nor  spiritual  right  to 
compel  another  to  do  anything,  no  matter  whether  we 
believe  it  to  be  beneficial  to  him  or  otherwiw.  Hypnotlam 
la  founded  on  selflahneas;  it  is  but  a  combination  of  animal 
aad  intellectual  soul  powers.  There  is  no  thought  of  splr 
Itnality  in  hypnotism  from  beginning  to  end;  for  wher 
the  Spirit  of  the  Lord  la  there  la  freedom. 

gome  mill  ask.  If  yon  succeed  in  relieving,  pain,  is  it  not 
«n  agent  for  good?  It  is  n<rt,  and  never  can  be.  Itsadvo- 
«ateB  claim  that  it  is  harmless,  and  that  beneficial  resulta 
ensue  when  naed  aright  by  trained,  scientific  minds,  but 
that  the  medical  profeaaioB  should  alone  use  it,  to  the 
exclwiion  of  impostora  and  charlatans.  Thia,  however, 
•would  only  be  a  tranafer  of  chorlataniam  from  one  claaa 


336 


alWrpTiKMitii 


pnotlam  !■ 
force  that 
it  !■  mure 
the  bodj, 
of  penoiM 
tiloK*  that 

I  to  hypno- 
of  disease. 
1  sufforing 
>us  drugs 
reater  evil 
)tlRm  than 
iiion  of  the 
ven  power 
n  whereby 
[  are  weak- 
:k  and  call 

ever  seek 
the  law  of 
i  measured 
al  right  to 
hether  we 
Blypnotism 
1  of  animal 
ght  of  spir 

for  wher 

in,  is  it  not 
Itsadvo- 
cial  results 
minds,  bat 
!  it,  to  the 
I,  however, 
1  one  class 


■'-t 


V.,.. 


w 


Mental  Boienee  v§.  Hjfpnoiiam.  II 

to  another.  It  does  not  follow,  be(  uuse  the  medical  pro- 
fession has  a  certain  knowledge  of  anatomy,  that  it 
understands  the  w  orkings  of  the  human  mind.  In  fact  the 
whole  history  of  medicine  shows  rather  the  reverw  of  this, 
and  hypnotism  in  medic!  hands  would  only  tM'oome 
another  Instrument  to  destroy  the  liberties  of  the  people. 

Again,  pain  is  not  so  much  the  enemy  of  man  as  it  \n  his 
friend.  It  is  a  notiflcatiou  from  Nature  that  man  has 
transgressed  her  laws,  and  the  dullkng  or  overcoming  of 
pain  through  other  than  a  natural  way  is  not  going  to 
benefit  man  in  the  end.    It  is  only  putting  off  the  evil  day. 

We  render  an  account  in  our  bodies  of  the  evil  things 
we  think.  Mental  science,  therefore,  would  seek  to  over- 
come conditions  of  pain  and  ditiease,  not  through  denying 
them  away,  but  by  seeking  to  make  plain  the  laws  that 
regulate  life  and  by  suggesting  obedience  thereto  as  the 
one  thing  needful  to  produce  health  and  strength.  It 
would  emphasize  the  fact  that  there  are  powers  latent  in 
the  life  of  man  that  if  used  arii?ht  would  bring  to  him  a 
greater  fulness  of  life,  and  that  freedom  Is  needful  for  their 
development  Perfection  of  life  comes  to  all  through  an 
understanding  of  the  powers  and  forces  latent  In  the  soul 
and  their  rightful  use  In  strengthening  both  mind  and 
body.  Mental  science  directs  Its  efforts  to  the  awakening 
of  these  Inner  forces  and  bringing  about  a  true  action  of 
mind,  which  results  In  a  controlled,  regular  movement  of 
.  the  different  organs  of  the  body. 

Hypnotism  weakens  the  will  of  the  subject;  it  destroys 
his  independence;  It  tends  to  a  deadening  of  his  mental 
faculties,  so  that  In  time  he  becomes  more  of  an  automa- 
ton, controlled  and  directed  by  the  will  of  others,  than 
a  thinking,  reasoning  being  whose  life  and  actions 
are  nnder  the  control  of  his  own  mind.  I  do  not 
question  the  sincerity  or  the  humanitarian  impulses 
of  the  advocates  of  this  system,  but  I  do  question  the  good 


I 


t:   t: 


71 


New  Thought  E$tay9. 


that  la  aUeg<Hl  to  flow  from  iU  um*.  If  we  tacrlflce  our  own 
independence,  our  own  individuality,  baa  not  the  price 
been  Kf<'ft^*'r  (ban  any  iie<Mnlnt{  gain  that  may  come  to  ua 
through  the  overcoming  of  pain?  When  we  are  in  har- 
mony with  the  laws  of  Nature,  we  do  not  induce  reactlona; 
but  we  realize  that  a  perfect,  regulated  actlop  becomes 
neceaaary  for  either  mental  or  phyaica'^  health. 

In  concluaion,  mental  treatment  producea  true  aciimf 
not  reaction;  the  facuitien  of  mind  are  quickened,  not 
.dulled;  the  will  of  the  patient  i«  increaaed,  not  lesaened: 
■howing  that,  while  hypnotism  la  contrary  to  the  law  of 
Qod,  mental  healing  la  fully  in  accord  therewith. 


i;..:.._agMiiiii 


(awtwiiMdtiMiiwwiiii^ 


Ace  our  own 
t  the  prlc* 
come  tu  ut 
are  iu  bar- 
u  reaction! ; 
Di)  becomes 


THOUOHTfl  ON  SPIRITUAL   IIRALINO. 


trne  aciioHf 
:kened,  not 
jt  leuened: 
the  law  of 
tb. 


It  ii  aomewhat  dIflQoiilt  to  convince  peraonM  that  h)ok 
upon  all  auggestion  aa  hypnotic  that  there  la  any  difference 
between  the  »uggentlon  given  by  a  aplritual  aclentlHt  and 
that  given  by  a  hypnotist.  1  ahall  try  to  ihow,  however, 
in  thia  paper,  that  the  difference  ia  a  radical  one. 

A  Buggeation  given  by  a  hypnotist  may  be  a  good  or  a 
bad  one;  but  he  wills  his  subject  to  do,  or  not  to  do,  as  the 
case  may  be,  using  the  influence  of  his  will  in  such  a  way 
that  the  hypnotized  person  is  practically  at  his  mercy.  It 
la  claimed  by  many  advocates  of  hypnotism  that  the  moral 
nature  of  the  subject  cannot  be  perverted  by  a  wrong  sug- 
geation;  and  that,  although  he  will  follow  out  and  act 
upon  one  that  is  not  In  itself  evil,  yet  when  an  evil  auggea- 
tion  ia  given  the  subject  haa  sufficient  moral  stamina  to 
reaivt  it— that  ia,  not  to  act  upon  it  This,  I  admit,  may 
•ometimes  happen;  bat  in  the  great  majority  of  cases  the 
theory  is  not  tenable.  I  am  perauaded  that  the  average 
hypnotic  subject  will  act  as  readily  on  a  wrong  auggestion, 
when  entirely  under  the  influence  of  the  hypnotist,  aa  on 
a  right  one. 

From  careful  obaervation  I  have  become  convinced 
that  hypnotic  anggeation  ia  a  reversal  of  cartain  laws  that 
regnlate  lif^,  and  that  any  aeemlngly  good  elTecta  that  flow 
from  it  will  prove  in  the  end  to  be  detrimental  to  the  well- 
being  of  the  anbject  We  are  too  ready  to  reach  con- 
dnaiona  when  we  perceive  certain  changes  in  mind  and 
body  that  at  the  time  apparently  affect  the  patient  for 
good.    The  history  of  medicine  proves  thia  conclnaiyely. 


T^ 


f  I  m 


T8 


New  Thimght  Eaaays. 


The  things  that  produced  the  quickest  results  were  at 
one  time  considered  the  most  valuable  remedies.  For 
instance,  mercury  was  first  thought  to  l>e  an  invaluable 
medicine,  but  its  after-effects  hn  ve  undoubtedly  been  many 
times  more  diaiuitrous  to  the  body  than  any  disease  that 
it  seemed  to  remove.  4gain,  lew  persons  will  question 
the  effect  of  antipyrene  in  reducing  fever;  yet  this  drug 
has  killed  more  people  than  it  has  ever  helped— by  bring- 
ing about  an  unnatural  condition  and  thus  forcing  such  a 
reaction  that  the  heart  was  unable  to  perform  its  func- 
tions. And  this  is  true  of  all  tha  different  serums:  the 
seeming  present  good  is  as  nothing  in  comparison  with  the 
evils  flowing  from  a  poisoned  state  of  the  blood. 

It  will  take  time  for  the  masses  to  become  convinced 
of  these  things;  but  sooner  or  later  it  must  become  evident 
to  thinking  minds  that  unnatural  actions  and  reactions 
of  mind  and  body  can  in  no  way  be  conducive  to  health — 
that  health  and  strength  must  proceed  from  natural 
mental  actions,  which  in  turn  give  place  to  natural  physi- 
cal actions.  If  we  would  make  a  careful  study  of  the 
human  mind  we  would  perceive  that  it  acts  most  truly 
when  allowed  the  greatest  freedom  to  follow  its  natural 
bent— that  anything  in  the  nature  of  compulsion  tends  to 
restrict  its  normal  development  We  would  also  see  that 
mental  freedom  and  harmony  inevitably  keep  the  body  in 
a  h(^althy  (harmonious)  condition. 

The  tme  office  of  individual  minds  in  their  action  upon 
others  is  to  present  truths,  not  to  try  to  enforce  their  accep- 
tance. We  should  never  use  our  wills  to  force  another  to 
do,  or  to  refrain  ii-om  doing,  even  that  which  would  be 
best  for  him  if  ^o  followed  our  suggestion.  Spiritual 
treatment  has  for  its  object  the  presentation  of  eternal 
truths,  leaidng  it  optional  for  the  patient  to  receive  and 
act  on  them  or  to  reject  them,  as  he  may  choose.  In  tWs 
resnect  it  differs  essentially  ttom  hypnotic  and  aU  other 


jiiMiiiiiiiiiii'!iigiiiiBiiiiiiMiMMiiii'Miia['iiai 


ilts  were  at 
ledies.  For 
1  invaluable 
7  been  many 
diseaae  that 
rill  question 
et  this  drug 
i — by  bring- 
rcingsncha 
cm  its  f  nnc* 
serums:  the 
son  with  the 
1. 

le  convinced 
:ome  evident 
ad  reactions 
!  to  health — 
rom  natural 
itural  physi- 
itudy  of  the 
I  most  truly 
r  its  natural 
lion  tends  to 
&lso  see  that 
I  the  body  in 

action  upon 
» their  accep- 
!e  another  to 
ch  would  be 
I.  Spiritual 
n  of  etomal 

receive  and 
Me.  In  this 
md  all  other 


;-."%rfefSiSi 


ThougMs  on  Bpiriiual  Healing. 


79 


methods  in  which  the  reverse  of  this  pilays  the  most  prom- 
inent part.  Many  well-meaning  persons  engaged  in  the 
healing  art  introduce  certain  things  into  their  treatment 
that  in  a  sense  are  akin  to  hypnotism.  Anything  that  will 
not  in  the  end  prove  beneficial  to  a  patient,  no  matter  what 
the  teeming  present  good  may  be,  is  not  a  good  thing  to 
suggest  to  the  mind  of  another.  Any  suggestion  that  has 
not  for  its  object  the  elevation  of  the  moral  and  the  better- 
ment of  the  physical  side  of  life  cannot  be  helpful.  And 
anything  that  tends  to  deceive,  so  that  the  mind  is  diverted 
from  the  realities  of  life,  can  never  bring  gain  to  any  one. 

Now,  I  do  not  question  the  honv<»Bty  or  sincerity  of  the 
persons  using  these  erroneous  mrlhods.  Personality 
should  play  no  part  in  our  discussion.  We  want  to  know 
more  about  the  laws  that  influence  our  lives  for  good, 
rather  than  to  enter  into  personal  controversies  that  are 
r»ally  of  no  benefit  to  any  one.  The  question  befor?  ut, 
then,  is  one  of  principle— the  dealing  with  principles— and 
not  an  attack  on  any  person  or  body  of  persons. 

Every  thought  that  enters  the  mind  of  man  must  to 
some  degree  affect  his  life,  either  for  good  or  .*:he  reverse. 
All  true  suggestion,  then,  must  have  for  its  aim  the  pre- 
sentation of  the  truth  and  nothing  but  the  truth.  When, 
therefo^'e,  any  one  denies  away  the  visible  universe,  the 
visible  body  of  man,  sin,  disease,  the  sorrow  and  distress 
of  life,  etc.,  he  is  not  dealing  with  the  truths  of  life,  but 
.  rather  dwelling  in  its  shadows.  The  visible  universe  and 
the  visible  body  of  man  are  the  clothing  of  invisible  forces 
or  powers  that  lie  back  of  them.  The  sin,  disease,  and 
sorrow  of  life,  while  not  real  or  eternal,  irave  an  existence 
that  can  never  be  overcome  through  any  mental  process 
of  denial.  Evil  is  overcome  only  by  good.  It  is  only  as 
the  heart  of  man  becomes  fixed  on  the  eternal  rc^alitiefi  of 
life  and  truth  that  evil  disappears;  and  it  is  only  as  the 
■unshine  of  Qod's  love  enters  the  mind  of  man  that  the 


■^ISW. 


•ft*^W■l■*A."■.■.i,  ii*u>- : 


■'% 


:l 


I 


"I  <>"l' 


I  nil      III  .nil  ili|il|   l.pli  I    jllll-ll  « 


'i'.;  A".'..>..i^-;-. 


80 


N&p  Thought  Euayt. 


It 


i'/;!: 


unreal  shadows  of  life  vanish.  Why  ehoold  we  perpetV' 
ate  the  existence  of  evil  and  disease  through  "denying*' 
them?  Do  our  minds  become  more  illuminated?  No; 
the  process  of  denial  is  after  all  one  of  weakness  and 
denpair.  It  never  elevates  nor  spiritualisies  the  life.  The 
things  we  mentally  deny  we  must  picture  in  mind;  and 
thus  the  mind  becomes  filled  with  unwholesome  thought- 
pictures. 

The  mental  scientist  stands  fairly  and  squarely  on  the 
affirmative  side  of  life,  declaring  that  God  is  omnipotent, 
omnipresent,  and  omniscient.  Every  suggestion  he  gives 
has  this  as  a  background.  Every  thought-picture  has  in 
it  the  radiance  of  light  and  truth.  Knowing  that  all 
knowledge  is  of  Ood,  he  renlises  that  all  knowledge  must 
be  good — ^therefore  there  can  be  nothing  evil  in  the  wisdom 
or  power  of  Qod.  Thus  we  see  that  spiritual  healing 
overcomes  the  false  existence  of  evil  and  disease  by  the 
affirmations  of  eternal,  omnip.resent  good  and  of  eternal 
life  and  health,  recognising  but  one  will  in  the  universe— 
the  Will  of  Qod  becoming  ma^uifest  in  the  life  of  man. 
Tn  the  light  of  this  truth,  no  spiritual  scientist  may  exert 
the  human  will  in  such  a  way  as  to  compel  an'''  *  to 
think  or  act  as  he  may  wish.  In  every  treatment  h  ^ives, 
his  own  personality  sinks  out  of  sight,  and  only  the  princi- 
ples— ^the  truths  of  life — are  brought  into  the  foreground. 
Every  thought  of  self  is  obliterated. 

In  Qoi^  **we  live,  and  move,  and  have  our  being.'* 
There  is  a  spirit  within  man  that  when  recognised  by  the 
mind  is  perceived  to  be  one  with  the  universal  Spirit  He 
is  one  with  the  universal  Bonl  of  things.  This  is  what 
spiritual  treatment  seeks  to  biidng  about — ^the  recognition 
of  the  indwelling  Spirit  of  Oodl;  the  becoming  at  one  with 
Ood;  the  human  will  disappeaiing  before  the  Divine  Will; 
the  Ught  ahiniiiig  In  the  darknewi  becoming  a  U^ng  flame, 
•0  that  soul  and  mind  and  bo^  y  are  enlightened  thef«by. 


we  perpetU' 
"denying^ 

ated?    No; 

akneBs  and 

e  life.  The 
mind;  and 

ae  thought- 

irely  on  the 
>mnipotent, 
on  he  giyeft 
ture  has  in 
ig  that  all 
ledge  n.<ast 
the  wisdom 
lal  -healing 
jase  by  the 
i  of  eternal 
uiliyerge — 
Ife  of  man. 
:  may  exert 
an'^*  »  to 
nth  ^ives, 
r  the  princi- 
foregronnd. 

)ur  being." 
ked  by  the 
Bpirit.  He 
[lis  iB  what 
recognition 
at  one  with 
HvineWill; 
i^ng  flame, 
ed  thereby. 


Thoughts  on  Spiritual  Healing. 


81 


It  is  a  knowledge  of  this  trutl<  that  brings  the  absolute 
freedom  of  life,  whereby  a  m'n  becomes  a  law  unto 
himself,  disclosing  in  his  own  l<-e  Ood's  perfect  image  and 
likeness.  The  health,  strength,  ^  nd  perfection  of  life  can 
come  only  in  this  way. 

If  we  should  succeed  in  baulMhing  pain  through  the 
mental  proces'.  of  denial,  the  l^mporary  good  would  in 
no  case  b3  beneficial,  because  ].:> in,  after  all,  is  an  index 
to  the  violation  of  law.  Throi^gJU  pain  we  become  aware 
that  something  is  wrong.  If  iha  pain  be  lasting,  sooner 
or  later  we  shall  ask  ourselveB  the  reason  for  it.  And 
when  we  perceive  that  it  is  the  physical  result  of  wrong 
mental  conditions,  we  are  bound  to  shape  our  thoughts 
in  a  higher  and  truer  way.  Thtis  we  gain  more  knowledge 
of  life  through  the  observance  of  discordant  states  and 
afterward  by  overcoming  the 

The  great  law  of  contradict^-  ies  shows  us  in  the  end 
the  "strait  and  narrow  way  )f  life.  The  good  of  life 
becomes  manifest  through  that  which  contradicts  it. 
Sooner  or  later  we  realise  that  nih.  of  mind  and  disease  of 
body  are  not  natural  conditions;  then  we  seek  to  replace 
them  by  true  ones.  The  seeming  evil  of  the  world,  there- 
fore, is  that  which  in  the  end  shows  ns  the  way  of  life.  By 
"denying  away"  the  evil,  we  deprive  ourselves  of  the 
experience  necessary  for  our  development.  Darkness 
proves  the  reality  of  light.  Ignorance  proves  the  reality 
of  knowledge.  Sickness  proves  the  reality  of  health. 
When  we  have  proved  the  reality  of  anything,  then  the 
seeming,  or  that  which  contradicts  r«mlity,  is  seen  in  its 
true  light  as  being  only  the  shadow.  In  our  pressing  for- 
ward to  the  light  we  leave  the  shadow  behind,  and  it  has 
lost  all  power  adversely  to  affect  oui'  lives.  Thus  "the 
trpa  of  knowledge"  by  which  we  solve  t'iie  mysteries  of  life 
is  the  tree  of  good  and  evil;  and  the  evil  is  only  dissipated 
from  the  mind  of  man  by  overcoFiiing  it  with  the  good — ^by 


.  ■;■; 


■* 


ir^'  i 


"■*'ww»»ir*'fw"' 


l 


I     I 


M 


8» 


Uev)  Thought  Essays. 


realizing  that  good  is  an  eternal  reality  and  tivat  evil  is 
only  the  negation  of  good.  It  is  this  negative  side,  acting 
as  a  background,  that  makes  CTident  to  the  human  mind 
eternal  life,  love,  and  truth. 

Spiritual  treatment,  therefore,  has  for  its  sole  object 
the  understanding  of  the  laws  that  regulate  life,  in  order 
that  conformity  may  come  through  such  knowledge.  The 
body  of  man  is  not  treated  for  health  or  strength.  Physi- 
cal weakness  or  infirmity  is  indicative  of  an  untrue  mental 
state.  Change  this  mental  state  to  a  true  one,  through 
overcoming  the  false  ideas  by  the  truth,  and  the  physical 
man  so  responds  that  the  body  becomes  completely  trans- 
formed  through  the  renewing  of  the  mind.  Spiritual 
treatment  is  sowing  the  seed  of  God's  word  in  the  mind 
of  another.  That  seed,  if  the  ground  is  prepared  for  it, 
will  bring  forth  fruit  after  its  kind. 

In  giving  spiritual  treatment,  the  healer  should  first 
realize  the  things  he  desires  to  impress  on  the  mind  of  hit 
patient.  He  must  feel  them  as  soul-states  first,  and  see 
them  as  thought-pictures  next.  He  should  also  be  posi- 
tive concerning  the  truth  of  them.  In  giving  his 
treatment  his  mind  must  be  single  to  them,  so  that  his 
soul  and  mind  become  absorbed  in  what  he  is  doing  to  the 
ezcluHion  of  everything  else.  He  should  realise  that  he  is 
one  with  all  life — one  with  the  life  of  Ood  and  one  with  the 
life  of  man;  for  it  is  such  realization  that  brings  rest  and 
peace  of  mind  and  health  and  strength  of  body. 


MRHM 


tivat  evil  is 
side,  acting 
tuaian  mind 

i  sole  object 
Ife,  in  order 
ledge.  The 
jfth.  Pliysi- 
itrue  mental 
•ne,  tlirougb 
the  physical 
letely  trans- 
1.  Bpiritoal 
in  the  mind 
pared  for  it, 

shonld  first 
!  mind  of  his 
Irst,  and  see 
&l80  be  posi* 
giving  his 
,  so  that  his 
doing  to  the 
ice  that  he  in 
one  with  the 
ngs  rest  and 


PSYCHICAL  BEBEARCH. 

Spirit  it  the  greftt  life  on  whloh  matter  rette,  m  doeo  th»  rocky 
world  on  the  free  and  floid  ether.  Whenever  we  can  break  our  llmi- 
tatione,  we  find  onnelvea  on  that  marrelona  ehore  where  Wordaworth 
once  Mw  the  gleam  of  the  gold.— Ifatel  OolUm$. 

Two  great  races,  the  Aryan  and  the  Semitic,  have  given 
to  the  world  the  greater  part  of  its  religions  thought.  We, 
as  a  people,  belong  to  the  former;  but  we  take  our  religion 
from  the  latter.  The  Aryans  probably  had  their  origin 
in  India,  and  thence  spread  over  Europe.  The  Semitic 
race  remained  in  Asia,  with  the  exception  of  the  Jewish 
I  ranch,  vvhich  became  scattered  over  the  face  of  the  earth; 
and  for  two  thousand  years  its  members  have  been  the 
shunned  outcasts  of  all  nations.  It  is  from  this  branch 
thut  we  have  taken  our  religion,  although  we  aJre  of  a 
difierent  race— the  descendants  of  a  people  whose  religion 
anti>dates  that  of  the  Jews.  We  have  looked  upon  the 
Jewii  as  our  iik.'eriors;  but  we  have  gone  to  them  for  our 
religion,  and  the  only  authority  on  religious  questions 
recogiized  by  Christians  is  that  derived  from  the  writings 
of  the  Jowish  people  in  the  Old  and  New  Testaments. 

Prior  to  the  coming  of  Jesus,  the  Jewish  people  had  no 
strong  conceptions  concerning  immortality.  Occasional 
passage)  are  found  in  the  Old  Testament  intimating  a 
belief  in  immortality;  but  these  occur- only  among  the 
most  ^<inspired"  writers.  Many  passages  give  a  very 
different  impression;  for  instance,  Bcclestastes  iii.  19-21: 
"For  that  which  befalleth  the  tons  of  men  befalleth 
beasts;  even  one  thing  befalleth  them:  as  the  one  dieth, 
80  dieth  tho  other;  yea,  they  have  all  one  breath;  so  that 


64 


New  Thought  Etimya. 


.( ■ 


a  man  hath  no  preeminence  above  a  beast:  for  all  \m 
vanity.  All  go  unto  one  place;  all  are  of  the  dust,  and  all 
turn  to  dust  again.  Who  knoweth  the  spirit  of  man  that 
goeth  upward,  and  the  spirit  of  the  beast  that  goeth  down- 
ward to  the  earth?" 

In  fact,  among  the  whole  Semitic  race— the  Syrians, 
the  Babylonians,  the  Chaldeans,  and  the  Egyptians,  as 
well  as  the  Jews— immortality  never  was  explicitly 
taught.  The  belief  of  the  ancient  Egyptians  was  that  the 
soul  left  the  body  at  death  and  could  go  where  it  willed— 
-during  the  day,  but  must  return  to  the  body  at  night  The 
soul  would  continue  to  live  so  long  as  the  body  remained 
Intact;  but  as  soon  as  the  physical  structure  was  disinte- 
grated the  soul  was  annihilated.  Consequently,  every 
effbrt  was  made  to  preserve  the  body.  Pyramids  were 
built,  and  in  them  were  placed  the  embalmed  bodies 
of  the  kings;  tunnels  were  dug  under  the  Nile,  and  bod- 
ies placed  in  caskets  were  hidden  there.  The  Chal- 
deans' belief  was  about  the  same,  but  they  differed  from 
the  Egyptians  in  one  respect.  They  believed  that  the 
departed  soul  retained  all  its  earthly  desires;  therefore, 
the  family  or  friends  of  the  ''ead  placed  food  and  drink 
near  the  tombs— otherwise  the  deceajsed  persons  would 
wreak  vengeance  upon  the  living.  There  were  no 
thoughts  in  connection  with  the  dead  to  cheer  the  living. 
In  the  Hebrew  mind  even  of  to-day  it  is  very  doubtful  if  a 
belief  ia  immortality  is  firmly  grounded.  Go  to  any  of  the 
large  Jewish  cemeteries  in  Europe  or  America,  and  on  cer- 
tain days  you  will  find  them  fiUed  with  people  mourning 
and  lamenting— crying  in  anguish  over  their  departed. 
It  is  a  sight  never  to  be  forgotten. 

Prior  to  the  Christian  era,  there  was  a  gloomy  gran- 
deur about  all  the  religions  of  the  Semitic  people,  but  not 
much  to  inspire  tho  mxd  with  hope  concerning  a  futwee 
state.     In  order  to  find  a  religion  of  hope,  we  must  resort 


,/ 


PsffcMoal  Research. 


85 


for  all  to 
U8t,  and  ail 
f  man  that 
oeth  down* 

le  Syrians, 
irptians,  as 

explicitly 
as  tbat  the 
it  willed— 
ight  The 
f  remained 
ran  disinte- 
itly,  every 
mids  were 
led  bodies 
U  and  bod- 
The  Chal- 
fered  from 
1  that  the 

therefore, 
and  drink 
ons  wonld 

were  no 
the  living, 
•ubtful  if  a 
any  of  the 
lud  on  cer- 
monming 

departed. 

omy  gran- 
le,  but  not 
^  a  future 
mst  resort 


to  the  Aryans,  who  began  early  to  bum  their  corpses. 
This  very  fact  proved  that  they  did  not  regard  the  dead 
body  as  necessary  to  the  soul.  The  word  epilaph  (from  the 
Sanskrit)  means  *'the  place  of  burning."  The  practise  of 
cremation  would  not  have  been  introduced  unless  the 
people  believed  that  the  departed  soul  could  not  return  to 
the  body.  The  very  names  of  the  Aryan  gods  conveye<i 
the  idea  of  hopefulness  to  the  mind.  There  were  Devas, 
the  bright  and  glorious  one,  and  Yuma,  the  great  god  of 
the  departed.    The  meaning  of  7uma  is  ''self-restraint." 

In  the  early  Aryan  religion  the  worship  was  extremely 
simple.  There  was  no  priesthood,  but  people  prayed  to 
the  gods  and  sang  hymns  of  praise.  They  believed  that 
when  the  outer  body  passed  away  they  would  have  a  body 
very  much  like  it,  but  more  ethereal,  which  would  live 
eternally.  After  the  coming  of  the  priesthood,  however, 
different  castes  arose,  and  religion  became  largely  ceremo- 
nial. But  the  idea  of  immortality  never  was  obliterated. 
Thus  we  see  that  the  Aryans  and  the  Semites  differed  much 
with  regard  to  immortality.  Among  the  latter  it  was 
either  not  believed  in  at  all,  or  was  made  dependent  on  the 
pji'ii^rvfttion  of  the  body  or  on  some  other  condition.  So 
ffejf  m  V  G  know,  not  until  the  coming  of  Jesus  was  immor- 
tality declared  a  fundamental  principle.  Thus  we  can 
readily  understand  what  a  New  Testament  writer  meant 
when  he  said  that  Jesus  brought  life  and  Immortality  to 
light.  With  Jesus,  the  spirit  was  ever  the  quickening  and 
renewing  power:  the  body  was  of  very  little  consequence. 
Again,  we  find  Paul  basing  his  hope  of  iu^mortalil^  on  the 
fact  that,  if  it  is  possible  for  one  soul  tfj  attain  it,  then, 
according  to  the  eternal  and  unchanging  law  of  God,  all 
souls  must  do  likewise. 

We  come  now  to  the  question.  Can  we  know  and  real- 
ise immortalil7  in  the  present?  This  brings  us  face  to 
face  with  another  question,  intimately  related  t6  It:  Oan 


H 


f 


New  Thought  Euayi. 

we  know  anything,  while  in  this  life,  of  the  life  that  lie* 
beyond  thia  plane  of  mortal  aenae?    The  two  queationa 
are  so  cloaely  related  that  we  will  consider  them  together. 
Not  long  ago,  the  Bight  Honorable  Arthur  J.  Balfour, 
leader  of  the  British  House  of  Commons  and  a  member  of 
the  Boyal  Psychical  Research  Society,  declared  in  a  public 
lecture  that  there  could  be  no  doubt  whatever  that  under 
favorable  conditions  communication  could  be  established 
between  persons  in  this  life  and  those  that  had  passed 
to  another  plane.    The  greatest  living  English  scientist, 
Alfred  Russell  Wallace,  and  many  others  of  like  eminence, 
take  exactly  the  same  position.    Thus  we  see  how  men  of 
importance  and  influence  in  the  world  regard  the  matter. 
It  is  claimed  by  many  that  we  can  know  nothing  con- 
cerning any  plane  other  than  our  own, material  one;  but 
that  claim  is  based  largely  on  the  assumption  that  because 
tluy  have  not  proted  otherwise,  no  one  has.    Usually, 
people  that  assume  this  attitude  give  but  little  evidence  of 
spiritual  development;  while,  on  the  other  hand,  many 
who  are  hlglrly  developed,  spiritually,  declare  that  nothing 
could  shake  their  belief  in  the  realities  of  another  plane 
of  existence.     Those  claiming  to  have  developed  certain 
soul  powsi-B  Bay  that  th^  not  only  see  but  converw  with 
the  departed.    Still  others  are  sometimes  under  an  influ- 
ence that  is  apparently  foreign  to  themselves,  and  while 
in  that  condition  taXk  of  things  of  which  in  their  normal 
state  they  have  no  ''onscious  knowledge.    We  And  yet 
others  who  are  impelled  to  wriUi  many  things  that  it  is  not 
possible  for  them  to  know  through  external  means.    How 
is  this  done?    Some  of  our  occult  wnentists  say  that  It  is 
through  thf»  action  of  the  subconscious  mind;  but  this 
hypothesis  utterly  fails  fo  explain  many  occurrences  that 
have  come  under  my  own  observation. 

Many  of  tt^  world's  greatest  teachers  of  spiritnal 
thought  have  made  statements  similar  to  the  following: 


/ 


mm 


iimijmiyu 


mm- 


Psychical  ReKQreh. 


ST 


e  that  lie* 
qnettioni 
a  together, 
J.  Balfour, 
member  of 
in  a  public 
that  under 
>Btabli8hed 
lad  passed 
h  scientist, 
;  eminence, 
low  men  of 
the  matter, 
othing  con- 
&1  one;  but 
lat  because 
.    Usually, 
evidence  of 
land,  many 
hat  nothing 
other  plane 
ped  certain 
mverM  with 
Ler  an  influ- 
)  and  while 
heir  normal 
Ve  find  yet 
hat  it  is  not 
eans.    How 
»y  that  it  is 
id;  but  this 
rrencee  that 

of  spiritna] 
e  following: 


"As  it  Is  in  the  heavens,  so  is  It  on  the  earth."  "As  '  f.  !s  la 
the  highest,  so  is  it  in  the  lowest."  What  do  they  y»»  i&n? 
Simply  this:  There  Is  one  universal  law  acting  >  ;  and 
through  all  things,  and,  If  we  understand  the  operr  .jn  of 
that  law  on  any  one  plane  of  thought,  we  have  tU  key 
that  unlocks  the  secrets  of  the  universe. 

How  are  spiritual  phenomena  that  come  io  us  rrom 
other  planes  of  thought  to  be  consldered-^bregari  Ing, 
of  course,  the  opinions  of  those  who  are  entirely  skepUcalT 
Many  fully  believe  In  "splrltcommunlcatlons^"  but  ifitb 
opinions  greatly  at  variance.  Some  seem  to  have  an  dea 
that  departure  from  Its  physical  body  endows  a  soul  ;f itb 
correct  knowledge  of  all  things  spiritual,  and  that,  no  mat- 
ter what  the  communication  may  be,  It  must  be  accer»ted 
as  truthful.  Others  are  never  so  happy  as  when  engaged 
In  obtaining  certain  kinds  of  "physical  manlfestatk^"— 
rapplngs,  table-tlpplng,  playing  on  banjoes,  etc.  If  the 
matter  were  to  end  here,  we  might  well  say,  Delivt  r  us 
from  a  knowledge  o  such  things!  But  does  it?  Why  not 
apply  a  little  of  the  c  )mmon  sense  we  use  in  other  tiatiersT 
Why  not  "try  the  spirits,"  and  find  out  if  they  are  ot  God? 
Why  not  follow  the  injunction  of  the  apostle?—"Bei:>ved, 
beUeve  not  every  spirit."  Why  not  recognise  the  working 
of  universal  law  here,  as  well  as  in  purely  physical 

phenomena? 

If  very  ignorant  persons,  still  in  the  body,  should  come 
to  us  claiming  to  be  possessed  of  great  knowledge  and 
understanding,  it  would  not  take  us  long  to  discover  that 
they  were  impostors  and  that  we  could  not  depend  upon 
their  statements.  It  would  not  make  an  unciviliied 
Indian  a  professor  of  mathematics  to  take  him  from  the 
plains  and  place  him  in  Yale  College.  The  mere  fact  of 
his  being  there  would  not  give  him  an  understanding  of 
mathematical  law.  If  a  man  Is  a  liar  or  an  ignoramus  in 
this  worid,  his  pAssing  out  of  the  physical  form  will  not 


■:  ^V 


■i      • 


«8 


New  ThouglU  Btmifi. 


j,'> 


make  him  a  Waihington  nor  an  Arlttotle.  The  law  of 
•plrltual  development  la  that  man  muat  w<»rk  from  within 
hi*  «o«l  outward;  and  growth  la  a  queetloif,  not  of  pl«*'e, 
but  of  earnei-t  dealre  on  the  part  of  the  ego. 

When  codslderlng  "splrlt-communlcatlona,"  many  per* 
aona,  apparently  wlae  In  mattera  pertaining  to  the  phyalcal 
world,  lose  all  their  common  aenae  and  believe  anything 
that  purports  to  come  from  a  departed  soul.  An  untu- 
tored Indian,  whose  advice  la  neither  asked  for  nor 
acc<>pted  loi  this  world,  la  conaidered  competent  to  adviae 
on  the  weightiest  subjects  after  passing  Into  the  "spirit* 
world."  I«t  us  look  at  these  facts  in  a  rational  manner, 
without  being  either  bigoted  or  gullible.  There  la  a 
"happy  medium"  between  the  two  extremes.  When 
statements  purporting  to  come  from  Socrates,  Garlyle,  or 
Emerson,  are  infinitely  below  the  standard  of  thought  left 
by  such  men  on  this  plane,  the  fact  is  alone  sufficient  to 
1)i:ing  discredit  on  the  communication.  The  law  is  one,  no 
matter  wliiat  the  plane;  and  if  our  application  of  it  is  true 
regarding  mundane  affairs,  then  its  truth  is  only  a  ques- 
tion of  degree  on  the  higher  plane.  Look  at  the  different 
planes  of  thought  existing  in  this  world:  do  you  suppoae 
that  in  another  world  people  will  be  equal  in  develop* 
ment?  Far  from  it;  the  mere  discarding  of  the  body  will 
produce  no  change  of  soul.  If  a  man  ia  a  liar  here,  he  will 
be  a  liar  there  until  he  learn  better.  If  he  goes  out  of  this 
world  with  a  mind  filled  with  hatred  and  malice,  he  will 
take  that  with  him;  and  until  light  and  truth  enter  his 
■onl,  dispelling  the  darkness,  these  attributes  will  continue 
to  characterise  him. 

Messages  that  come  from  highly-developed  souls  on 
the  "other  side"  show  that  the  moral  and  spiritual  natnret 
are  not  greatly  changed  by  what  we  call  death.  People 
that  go  ont  of  this  life  retaining  their  sense  dealres  and  a 
love  for  earthly  pleasures  live  dose  to  the  earth  plane. 


Ptjfehicul  Rcwurch. 


8» 


he  law  of 
)m  witMn 
b  of  place, 

many  per- 
e  phyaical 
otiytlilnK 
An  untu- 
I  for  nor 
to  adyiae 
le  ''apirit- 

I  manner, 
here  ia  a 
I.  When 
^arlyle,  or 
ought  left 
fficient  to 
ia  one,  no 
f  it  ia  true 
ly  a  quea- 
i  different 

II  Buppoae 
I  develop* 
body  will 
re,  he  will 
>ut  of  thia 
le,  he  will 
enter  hia 
1  continue 

aoula  on 
ilnatnrea 
.    People 

Irea  and  a 
rth  plane. 


Their  fcrma  are  groat  and  non-luniinoua,  unlike  thoae  more 
aplrttuully  developed.  They  do  uut  look  to  the  higher 
influencea  of  their  own  plane  for  light,  but  rather  to  the 
people  on  earth  with  whom  they  have  more  in  common. 
Neither  can  the  Rpiritually  illuminated  of  their  own  world 
help  them  until  they  become  awakened  by  the  aid  of  aoula 
on  this  plane,  bec&uae  there  is  no  p(»int  of  contact.  When 
once  awakened,  however,  they  may  be  acted  upon  from 
both  planea  of  thought.  In  the  light  of  thia  we  can  aee 
why  the  early  Christian  Church  prayed  for  the  aouls  of  the 
departed,  and  why  one  of  the  greatest  Churches  of  today 
continues  to  do  so.  There  is  no  "hell"  on  the  other  shore 
bounded  by  time  and  space,  but  there  ut  one  formed  out  of 
the  conditions  of  untrue  thoughts;  and  its  duration  ia 
extended  only  by  preferring  darkness  to  light.  What 
men  sow  they  must  reap,  here  or  elsewhere. 

The  quality  and  condition  of  the  Bpiritnal  body  are 
determined  by  the  spiritual  nature.  We  know  this  to  be 
true  on  thia  plane;  and  that  which  is  true  here  must  hold 
good  on  all  other  planes.  Again,  there  are  thousanda 
of  people  in  the  slums  of  our  great  cities  that  have  no 
point  of  contact  with  the  spiritual -minded;  their  bodiea 
must  be  cared  for  and  their  minds  quickened  before  there 
can  be  that  spiritual  awakening  which  can  bring  them  in 
touch  with  the  spiiitually  developed,  who  would  be  wil- 
ling and  glad  to  help  them  if  the  time  were  ripe.  On  earth 
we  find  conditions  analogous  to  those  said  to  exist  on  the 
"other  side."  Take  the  city  of  New  York,  for  instance. 
We  find  here  people  living  on  many  different  planes.  The 
sun  shines  for  all;  the  same  atmosphere  is  for  all:  yet 
some  are  cold,  miserable,  and  hungry,  while  others  have 
everything  that  heart  can  desire.  We  see  many  degrees 
of  physical  and  spiritual  development;  yet  all  are  living 
in  one  place,  and  the  place  that  is  heaven  to  one  man  la 
hell  to  another,  according  to  the  way  he  relates  himaelf 


r 


•90 


Jfw}  Thought  Euayt. 


^'L 


to  hli  environment.  He  becomei  wronglj  or  rightly 
related  to  hli  environment  through  the  uie  or  mUuie 
of  hli  mental  and  spiritual  pow4«r«. 

There  li,  an  we  know,  a  right  way  and  a  wrong  way 
*o  do  everything.  Spiritual  aclentliti  believe  that  when 
they  are  In  accord  with  law  on  thla  plane  they  muat  obtain 
true  re«ulta,  and  when  In  opposition  they  obtain  falae 
reaulta.  In  ptychlcal  research,  therefore,  whatever  may 
arise,  we  should  always  apply  th«  law.  Idle,  curious,  heed- 
loss  Investigation  can  bring  no  gain,  but  rather  harm. 
One's  own  mental  and  spiritual  condition  will  determine 
the  class  of  souls  one  calls  about  him  from  the  unseen 
world.  If  one  earnestly  strives  to  unfold  his  own  Innate 
spiritual  powers,  the  endeavor  will  aid  him  In  compre- 
hending all  the  mysteries  that  perplex  him.  Jesus  said: 
"In  my  Father's  house  are  many  mansions."  When  we 
^tep  out  of  the  houses  of  clay  we  now  Inhabit,  those  that 
we  shall  enter  next  will  be  beautiful  or  otherwise  as  our 
thoughts  have  been  good  and  true  or  the  reverse.  We 
may  select  a  mansion  that  Is  beauUful  If  we  will  to  do  the 
Will  of  the  Father.  "Believe  not  every  spirit,  but  try  the 
spirits  whether  they  are  of  Ood."    (I.  John  iv.  1.) 


IV:i-  ^ ' 


(  % 


or  rightly 
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23  WEST  MAIN  STREET 

WEBSTER,  H.Y.  I45M 

(716)872-4»03 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductions  historiques 


TELEPATHY   A   SC5IENTIFI0   FACT. 

Few  peraonB  that  have  given  any  intelligent  attention 
to  the  subject  of  telepathy  any  longer  qneition  the  fact 
that  thought  may  be  directly  transmitted  from  mind  to 
mind  without  a  visible  conductor.  We  may  be  cogni- 
sant of  many  phenomenal  and  yet  be  unable  to  define  the 
laws  that  regulate  and  control  their  action.  While  scien- 
tists and  other  men  of  note  are  agreed  that  direct  thought- 
transferen!^  is  an  established  fact,  yet  no  one  has  as  yet 
been  able  exactly  to  define  the  law  under  which  it  takes 
place.  Many  interesting  and  plausible  theories  have  been 
advanced,  however;  and,  while  we  understand  that  cer- 
tain conditions  are  necessary,  yet  how  thought,  forming 
itself  in  one  mind,  is  psychically  transferred  to  another 
mind,  remains  a  mystery. 

In  this  paper  I  will  briefly  note  some  of  the  con- 
4itions  necessary  to  obtain  the  best  results.  The 
mind  of  the  sender  qf  the  siessage  should  be  thor- 
oughly imbued  with  the  thought  he  desires  to  transmit. 
When  It  absorbs  his  whole  mind,  to  the  exclusion  of 
everything  else^  so  that  his  thoughts  become  definitely 
centered,  then  with  his  thought-picture  let  him  feel  as  if 
he  were  in  the  presence  of  the  person  he  desires  to  influ- 
ence. No  matter  what  distance  they  may  be  apart,  aftur 
a  little  will  come  a  feeling  of  nearness  to  the  person;  the 
thought  of  distance  will  gradually  disappear  from  the 
mind  and  the  feeling  of  nearness  increase,  till  flnally  he 
will  feel  as  dose  to  his  friend  as  if  they  were  both  in  the 
same  room.  '  On  the  part  of  the  sender,  then,  clearness  of 


_    / 


J 


92 


Ntw  Thought  Eataya. 


vision  aa  regards  thonght-pictnrea  is  especially  needful— 
the  focusing  of  thought,  or  concentration  uf  mind:  this 
in  turn  being  reenforced  by  the  action  of  will. 
i       ,  .  On  the  part  of  the  I'eceiver,  a  restful,  passive  state  of 

mind  seems  to  give  the  best  condition  for  the  percipience 
of  thought  I  have  found,  after  many  years'  experience, 
that  the  sleeping  state  is  the  best;  and  next  to  this,  when 
the  body  is  thoroughly  relaxed,  which  is  the  sure  indica^ 
tion  of  mental  relaxation. 

People  talk  glibly  about  ''coincidences,"  and  of 
things  "happening."  Nothing  ever  happens;  everything, 
whether  great  or  little,  is  caused  by  the  action  of  law.  We 
may  not  understand  the  law,  but  that  is  no  reason  why  we 
should  deny  the  effect  The  universe  is  not  governed  by 
blind  chance:  law  and  order  reign  supreme.  Whut 
appears  to  us  to  b«  disorder  and  lack  of  law,  could  we  but 
discern  it  aright,  would  be  seen  to  be  an  orderly  succession 
of  events.  Ignorant  and  unobservant,  bigoted,  or  preju< 
diced  minds  may  take  a  different  view,  blinding  their  eyes 
to  the  light  of  truth;  but  this  in  no  way  affects  the  facts, 
which  such  minds  are  too  narrow  to  perceive. 

I  wish  to  put  on  record  a  number  of  facts  along  this 
line  that  have  come  to  my  personal  knowledge,  before 
approaching  the  question  of  mental  healing  at  a  distance, 
which  I  shall  consider  in  the  next  paper  of  this  series. 
In  regard  to  all  these  incidents,  there  are  living  witnesses 
who  can  pr6ve  their  truth.  The  first  I  will  relate  is  the 
answering  in  every  detail  of  a  letter  that  had  not  been 
actually  received.  I  was  seated  at  my  desk,  attending 
to  correspondence,  when  the  elevator-boy  entered  my  office 
with  letters  for  me.  I  recognised  ftom  whom  one  of  them 
came  by  the  handwriting  on  the  envelope,  and  it  came 
to  me  like  a  flash  that  I  held  in  my  hand  a  letter  I  had  Just 
answered.  Galling  to  a  friesd  who  was  sitting  in  my  office 
At  the  time,  I  remarked  that  I  wished  to  read  to  him  the 
contents  of  a  letter  I  had  not  yet  opened. 


'V-Jrv:A.'-iJC*.-3r' 


J  needful— 
mind:  thii 

Ive  state  of 
percipience 
experience, 
» this,  when 
lure  indica^ 

and  of 
everything, 
f  law.  We 
ion  why  we 
ovemed  by 
ne.  Whttt 
mid  we  bat 
^  BUCcesBion 
il,  or  prejn- 
g  their  eyes 
•M  the  facts, 

along  this 
dge,  before 
a  distance, 
this  series, 
g  witnesses 
elate  is  the 
d  not  been 
,  attending 
edmyolllce 
»ne  of  them 
nd  it  came 
rlhadjnst 
in  my  office 
to  him  the 


TeUpathy  a  Scientifio  Fact. 


dS 


"In  the  first  place,"  said  I,  "this  letter  contains  a  post- 

offlce  order  for  twenty  dollars;  it  is  from  Mr.  E ;  he 

says  in  it  to  stop  giving  treatment,  as  he  is  quite  recovered 
from  his  trouble;  he  returns  thanks  to  me  and  inquires 
about  certain  books.  Now,  we  will  open  the  letter;" 
which  I  did,  and  found  that  it  contained  the  remittance 
and  read  almost  exactly  as  I  had  given  it.  "Now,"  said  I, 
"we  will  open  the  letter  I  had  already  written  before  this 
was  received,  and  which  is  already  addressed  and 
stamped."  I  then  opened  it  and  showed  my  receipt  to  the 
party  for  twenty  dollars.  I  read  my  own  letter,  which 
answered  perfectly  the  questions  asked,  and  said  I  was 
very  glad  to  know  he  was  well  and  that  treatment  need  no 
longer  be  continued.  Ho^'  I  came  to  write  that  letter 
before  receiving  the  other,  and  just  at  the  time  I  did,  is  a 
little  difficult  to  say.  I  was  thoroughly  convinced  that  I 
had  received  both  the  letter  and  the  money  when  I  was 
answering  it;  but  the  instant  I  looked  at  the  other  letter 
it  came  to  me  that  I  had  previously  received  no  such  letter. 

A  few  years  ago  I  spent  some  time  at  the  seashore,  and 
while  there  had  talked  with  a  lady  on  the  subject  of 
thought-transference.  She  said  she  believed  It  possible 
that  persons  could  be  benefited  by  preamt  mental  treat- 
ment, but  could  not  believe  that  thought  could  be  directly 
transmitted  from  mind  to  mind  at  a  distance;  that  what 
was  looked  upon  as  thought-transference  was  merely  coln- 
ddence,  and  that  the  facts  could  be  more  easily  accounted 
tot  in  that  way  than  in  any  other.  While  discussing 
the  question,  I  perceived  that  this  lady  had  developed 
many  qualities  of  nilnd  needful  for  such  thought-transmis- 
sion. I  gave  her  a  few  suggestions,  asking  her  to  use  them 
in  an  effort  to  awaken  me  out  of  sleep  any  time  during 
the  night  that  she  might  be  awake.  A  few  days  later  I 
turned  to  her  at  the  breakfast-table  and  said,  *nrou  awak- 
ened me  this  morning."    Bhe  looked  surprised  and  asked 


■fw^ggrw.ilWliWmJll 


MiMMMtlitiMdti 


\m'^ 


ff- 


N0IO  Thought  Et9ay». 


me  «t  what  time.  "At  exactly  ten  minute*  before  flye," 
I  replied;  "you  thought  of  the  tuggeationa  I  gave  you, 
uted  them,  then  looked  at  your  watch,  and  for  about  two 
mlnutea  you  were  quiet,  ^  hen  you  turned  on  your  other 
tide  In  bed  and  In  leea  than  two  mlnutea  were  f  aet  aaleep^'' 
She  aeemed  rery  much  aurprleed,  but  tald  she  had  done 
exactly  the  things  I  had  related  and  In  the  lame  order. 
£he  la  now  a  thorough  bellerer  In  thought-traniference. 

I  wtta  camping  out  tome  time  ago  with  a  gentleman 
much  InteriN^ted  In  all  occult  mattem.  We  had  a  cot 
apiece  In  our  tent,  and  one  night,  the  laat  thing  before 
going  to  eleep,  I  requetted  my  companion,  should  he 
awaken  any  time  during  the  night,  to  aak  me  mentally  to 
wake  up;  then,  turning  my  back  toward  him,  I  fell  aaleep. 
About  three  o'clock  I  awoke  and  said,  "You  had  better 
pull  the  clothes  on,  for  you  are  very  cold,"  Hla  answer 
was:  "How  did  you  know  that?  Your  back  is  turned  to 
me.''  Npw,  when  my  friend  awakened,  the  irst  thought 
that  had  entered  his  mind  was  that  of  awakening  me; 
the  second  was  that  he  was  eold,  and  that  the  clothes  had 
sUppedoffhiscot  He  said  that  not  an  instant  of  time  had 
elapsed  between  hla  first  thought  and  my  answer.  It  was 
just  light  enough  for  him  to  see  that  my  back  was  toward 

him. 

I  was  out  walking  early  one  morning,  my  mind  being  in 
an  unusually  restful  condition.  Presently  it  seemed  to 
become  absorbed  |n  a  number  of  unreal  and  Tisionafy 
things  concerning  another  person.  The  ezperieikce  made 
such  an  imi«easion  on  my  mind  that,  meeting  the  perstm 
lat«r  in  the  day,  I  could  not  refrain  from  telling  him  the 
things  that  occurred  to  me  in  the  morning.  When  I  had 
finished  relating  them,  he  said,  "Why,  that  Is  exactly  what 
I  dMMned  this  morning,  and  I  could  not  hare  told  it  better 

myself." 

One  night  I  dreamed  that  a  f rlevd  was  calUng  to  me 


i^-v^L- 


;:  J£.'.-i,_^. :  JAvz  -  -fl  r- 


TeUp§tkv  a  SoimHfio  Foci. 


06 


t>efore  flye," 
I  gave  joot 
r  about  two 
\  jour  other 
(aat  asleep.'* 
le  had  done 
•ame  order. 
Qilerence. 
i  gentleman 
i  had  a  cot 
thing  before 
t  should  he 
mentally  to 
Ifellaaleep. 
I  had  better 
His  answer 
is  turned  to 
Irst  thought 
ikening  me; 
I  clothes  had 
t  of  time  had 
irer.  Itwas 
was  toward 

lind  being  in 
it  seemed  to 
id  Tisionary 
»riei»cemade 
g  the  person 
ling  him  the 
When  I  had 
exactly  what 
told  it  better 

AlUngto  ne 


for  help.  At  first  I  could  not  see  him;  then  it  seemed  as 
If  I  were  looking  from  the  ceiling  down  on  an  apartment 
that  was  perfectly  familiar  to  me,  and  that  the  person 
calling  for  help  was  running  around  the  room  pursued  by 
a  man  whom  I  knew  quite  as  well,  and  who  seemed  to  be 
trying  to  do  bodily  injury  to  the  other.  Another  call  for 
help  came  to  me,  and  I  awoke.  The  very  vivid  dream 
made  a  deep  impression  on  my  mind,  because  of  my  Inti- 
mate acquaintance  with  both  persons,  who  were  also 
friends  of  each  other.  In  the  morning  I  could  not  refrain 
from  writing  to  the  person  who  seemed  to  call  to  me  for 
help.  1  related  all  the  circumstances  that  are  briefly 
told  here.  I  received  a  letter  the  following  d/iy,  demon- 
stratlng  that  our  letters  had  passed  each  other  In  transit 
It  related  the  dream  just  as  I  had  experienced  It,  telling  me 
that  the  writer  had  been  awakened  out  of  his  sleep  by  the 
sound  of  his  own  voice  calling  on  me  for  help.  Scarcely  a 
day  goes  by  that  things  do  not  occur  that  prove  to  me  the 
truth  of  telepathy ;  but  I  know  of  nothing  In  my  experience 
quite  so  renuu^able  as  the  incident  just  related. 

I  am  not  only  convinced  that  thought  Is  transmitted 
directly  from  mind  to  m!Bd,but  that  it  also  leaves  a  definite 
impress  on  material  things:  so  that  sensitive  minds  may 
get  thought-Impressions  from  vlslWe  objects  about  them. 
This  would  seem  to  upset  many  theories  widely  ^ter- 
talaed  regarding  thought-transference,  and  make  it  more 
dUBcult  to  account  for.  If  thought  produces  an  etheric 
ritoatien,  by  which  thonght-pictores  are  projected  from 
the  mind  and  trraemitted  by  this  agency,  how  is  it  that 
these  same  pictures  seem  to  attach  themselves  to  material 
things  and  again  give  their  impress  to  the  mUds  of  men? 

In  this  connection  I  win  relate  a  few  incidents,  out  of 
many  of  a  ftlmklar  nature,  that  have  occurred  to  me. 

Borne  years  ago  I  slept  in  a  room  in  which  an  awful 
crime  had  been  commitfeed.    I  had  no  knowledge  of  that 


HiiilHr.iOIUliii  «i>    I'iMl 


^■■^ 


,*. 


I- 


l: 


^•' 


i,V^ 


P:- 


96  J  3^010  ThimgM  Eua^i. 

fact,  but  had  b«en  in  the  room  only  a  few  mlnntet 
when  my  mind  became  aeiaed  with  a  fearful  apprehentioc. 
Little  by  little  the  whole  picture  of  the  crime  leemed  to 
weare  itself  in  my  mind.  That  night  was  the  most  unrest- 
fnl  one  I  eyer  experienced,  and  on  making  inquiriea 
afterward  I  found  that  ererything  had  occurred  substan- 
tially as  it  came  to  me.  Some  might  say  it  was  the  result 
of  the  mental  action  of  the  persons  then  living  in  the  house ; 
but  they  were  not  the  occupants  at  the  time  of  the  crime. 
Furthermore,  I  slept  later  in  another  room  of  the  same 
"house  and  received  no  such  harrowing  impression. 

The  clothing  of  a  bed  (sheets  and  pillow-cases)  upon 
which  I  once  slept  had  been  sent  to  a  Chinese  laundry,  of 
which  fact  I  had  no  previous  knowledge.  The  first  night 
I  slept  upon  them,  after  they  had  been  returned,  my  dreams 
were  filled  entirely  with  Chinese  persons  and  scenes.  The 
next  night  the  same  things  occurred,  but  to  a  lesser  degree. 
I  was  so  impressed,  however,  that  I  made  inquiries  of  the 
woman  in  charge  of  the  room  and  was  told  that  the  laun- 
dress had  not  called  that  week  and  that  she  had  therefore 
sent  the  clothes  to  a  Chinese  laundry.  This  to  many  would 
doubtless  have  seemed  a  mere  coincidence;  but  exactly 
the  same  thing  occurred  six  months  later  under  similar 
conditions. 

I  remember  once  sleeping  in  a  room  at  a  friend's  house, 
and,  being  asked  next  morning  by  a  member  of  the  family 
how  I  had  rested,  answered  that  I  had  slept  very  well  but 
had  dreamed  a  great  deal  about  dressmaking.  I  was  then 
told  that  for  several  di^  previously  a  dresnnaker  had  used 
the  room  for  that  purpose. 

I  once  occupied  a  room  in  which  a  man  ill  with  coa- 
sumption  had  ^lived  and  died.''  I  had  no  knowledge 
whatever  as  to  the  last  occupant,  but  both  in  my  waUng 
tnomenta  and  while  asleejp  I  would  experience  the  feelings 
and  think  the  thoughts  that  one  suffering  from  this 


»w  mlniitet 
prehentioc. 
}  leemed  to 
Qostanrent- 
g  inqniriet 
ed  •nbstan- 
M  the  result 
1  the  home; 
r  the  crime. 
if  the  lame 
lion. 

caaes)  upon 
laundry,  of 
t  ant  night 
my  dreams 
;enes.  The 
Mer  degree, 
iiries  of  the 
It  the  laiin- 
d  therefore 
lany  would 
mt  exactly 
der  similar 

nd's  house, 
the  family 
ry  well  but 
I  was  then 
er  had  used 

I  with  COB* 

knowledge 

DQiy  waUng 

he  feelings 

from  this 


Telepathjf  a  Bdentifie  Fact. 


97 


trouble  is  supposed  to  have.  I  could  not  account  for  this 
state  of  mind,  and  concluded  that  it  must  in  some  way  be 
connected  wHh  the  room.  Upon  making  inquiries  I  was 
told  of  the  fact  just  recorded. 

I  have  related  only  a  few  of  my  personal  experiences, 
but  I  have  known  many  other  persons  that  have  passed 
through  similar  events.  In  the  light  of  these  facts,  we  can 
better  understand  why  Bt.  Paul  sent  handkerchiefs  and 
aprons  to  sick  persons  at  a  distance,  and  thus  actually 
performed  cures.  The  thought  of  man  Impresses  every- 
thing about  him,  and  that  thought  seems  to  live  on- 
even  when  Its  human  author  has  passed  from  this  plane 
of  existence — uplifting  and  benefiting  other  minds  or 
producing  a  contrary  effect 

It  is  not  well  to  be  superstitious  concerning  anything, 
but  It  M  well  carefully  and  thoughtfully  to  consider  each 
and  every  question  that  presents  itself  to  our  minds,  no 
matter  what  its  guise  may  be.  Only  in  this  way  can  we 
arrive  at  a  true  understanding  of  life  and  a  solution  of  Its 
problems. 


w« 


•  ,t 


m. ;. 


HBAUMQ  AT  A  DIBTANCB. 

Although  many  penoni  belleye  in  the  healing  efBcacy 
of  pmmt  mental  treatment,  yet  lome  are  not  at  all  dla- 
poaed  to  admit  that  treatment  glren  from  a  distance  may 
prove  beneficial.  And  others, while  acknowledging  the  fact 
that  cores  are  effected  through  absent  treatment,  attribute 
such  healing  to  faith  in  the  mind  of  the  patient,  who, 
knowing  that  something  is  being  done  for  him,  really 
induces  a  mental  state  that  in  the  end  results  in  health. 
I  confess  this  was  my  own  belief  when  I  first  considered 
the  matter,  and  for  a  long  time  I  refused  to  give  absent 
treatment  because  of  conscientious  scruples  about  receiv- 
ing money  while  uncertain  as  to  whether  I  was  giving 
real  return.  For  more  than  a  year  I  car.Hed  on  a  vjt^m 
of  experiment-— the  details  of  which  it  is  unnecessary  to 
relate  here — ^when  I  became  fully  convinced  that,  under 
proper  conditions,  absent  treatment  was  as  beneficial  in 
its  effects  as  present  treatment. 

I  grant  that  it  is  an  exceedingly  difBcult  matter  for 
persons  to  believe  that  any  effective  result  can  come  from 
the  absent  method  of  giving  mental  treatments  If  they 
continue  to  view  human  life  as  it  has  been  regarded  in  the 
past  If  we  consider  men  and  women  as  distinct  unit% 
each  having  a  separate  existence— entirely  independent 
of  any  other  entity— the  problem  becomes  more  comfdez 
and  harder  to  solve  than  when  considered  from  the 
spiritual  scientist's  point  of  view. 

A  Hindu  Swami,  referring  to  the  saying  of  JeeuSy 
<<Love  thy  neighbor  as  thyself,"  said,  **Thj  neighbor  i» 


'r 


ling  efflcAcy 
t  at  all  dto- 
latmnce  may 
{ing  the  fact 
at,  attribute 
ktient,  who, 
him,  really 
■M  Ib  health. 
'.  comldered 
give  abeeat 
bont  receiv- 
waa  giring 
on  a  qr>tem 
lecesiary  to 
that,  nnder 
beneficial  In 

:  matter  for 
a  come  from 
enta  If  they 
arded  in  the 
■tinct  nnitii 
independent 
ore  comfdez 
d  from  the 

kg  of  Jeana, 
neighbor  is 


'f 


thyielf*  Thli  fully  accordi  with  the  Aportle  Pail*i 
•tatement  that  we  are  member,  one  of  another,  and  that 
in  the  Chrlat-tplrit  we  reallie  thla  unity,  or  onenew,  of 
life  If  we  can  conceive  of  humanity  as  being  ©t^  gr»t 
body,  to  which  every  individual  wul  l*  related  In  one 
capacity  or  another,  then  the  action  known  a*  "ab^nt 
menUl  treatment"  l«  neither  eo  myeterioue  nor  mlraculoua 
as  auperftclally  It  may  appear. 

I  know  that  I  have  the  power  to  affect  different  parta 
of  my  own  body  through  centering  thought  on  thoee  parte 
or  withdrawing  thought  from  them;  aleo,  that  I  can 
inereaie  or  decreaae,  at  will,  the  circulaUon  of  the  blood, 
or  life  force,  throughout  any  port  of  my  physical  organ- 
iom.     Now,  If  an  Individual  le  able  thue  to  produce  a 
definite  effect  In  or  upon  any  part  of  hla  own  body,  he, 
being  an  Ineeparable  member  of  the  great  body  of  hu- 
manity, li  able  to  produce  an  analogoue  effect  on  eome 
other  part  of  the  larger  whole.     Whether  or  not  he  la 
c(m$okm»  of  thle,  he  doea  InevlUbly  produce  euch  action, 
either  for  good  or  111;  eo  that  rejoicing  or  eorrow  In  one 
mind  certainly  affecte  the  reet  of  humanity.    Peraone  are 
often  depreaaed  without  apparent  reawn;  again,  they  are 
frequently  joyoua  and  happy  wHhout  being  able  to  per- 
ceive the  cauee  that  brought  about  inch  a  etate.    But 
theae  emotione  exiat  becauwj  of  the  relationihlp  eatab- 
llahed  by  the  individual  with  either  depreaeed  or  Joyoua 
mental  atatea  of  the  great  ocean  of  humanity. 

The  eameat  aeeker  after  truth  should  firrt  etrive  to 
uaderatand  the  law  regulating  hla  own  being,  becauae, 
whether  he  knowa  it  or  not,  everything  that  occura,  UtUe  or 
gnat,  ii  the  leault  of  eternal  aqd  unchanging  Law.  All 
the  diaeaae  and  diacord  of  life  flow  fJrom  A  lack  of  under- 
Btanding  aa  to  its  application  In  human  affaira.  Bvery 
Inharmonious  or  discordant  state,  whether  mental  or  phya- 
leal,  shows  a  lack  of  conformity  to  the  law.  Theae  states 


.•^ 


•  '' 


*. 


' 


100 


Ntw  Thought  H$$aift. 


■honid  proT«  to  the  truth  M^ker  that  knowledge  of  law 
!■  the  flnt  reqiiliito,  and  olxHltcnco  to  Iti  reqalr«m«nta  the 
•econd.  Thc«c*  <««entlaU  present,  every  discordant  note 
would  disappear  from  his  mind  aad  the  perfect  harmony 
of  life  become  evident;  for,  knowing  the  law  and  its  appli> 
cation  in  his  own  life,  he  woald  thoroughly  understand 
the  law  that  governs  the  entire  body  of  humanity.  The 
whole  force  of  his  life  would  be  so  directed  as  to  influence 
any  part,  and  to  a  certain  extent  all  parts,  of  the  grand 
mental  and  physical  organism  of  mankind. 

In  the  giving  of  absent  treatment,  then,  there  must  be 
something  more  than  a  belief  in  the  mind  of  the  healer  at 
to  the  unity,  or  oneness,  of  life.  lie  must  have  a  realisa- 
tion so  deep  that  it  starts  from  the  very  soul  of  being  that 
he  is  one  with  the  All;  that  all  are  Qod's  children;  that 
God's  life  and  intelligence  animate  each  and  all;  and  that 
life  and  intelligence  are  only  restricted  by  one's  capacity 
to  receive,  the  influx  being  ever  as  great  as  the  demand. 

The  metaphysical  healer  cannot  permanently  give 
health,  strength,  or  happiness  to  another  mind  or  body; 
but  he  can  throw  light  on  the  way  of  life,  making  clear  to 
the  ))atient  the  true  course.  The  healer  sows  the  seed; 
Ood  gives  the  increase.  The  treatment  of  another 
mind  consists  in  awakening  it  to  new  desires  and  new 
aspirations,  rathor  than  in  giving  something  that  the 
person  does  not  already  latently  possess:  because  the 
arousing  of  certain  desires  and  aspirations  will  cause  the 
mind  to  turn  to  the  Fountain-head,  whence  every  need  may 
be  supplied.  In  the  conscious  effort  to  affect  his  patient, 
the  healer  realises,  first,  that  he  is  one  with  the  Source  of 
all  life;  second,  that  he  is  related  to  the  whole  of  life  and  to 
every  part  or  expression^  thereof ;  anti  third,  that  he  is 
nearer  to  the  life  in  the  individual  soul  of  another  than 
he  is  to  his  own  luuidfl  and  feet  He  talks  mentally  to  the 
patient  as  he  would  reason  w^th  himself.    The  onion 


wi  itfi  «iiiJtimii£im*u^iMAm(<uii^  i'- 


Healing  at  a  Dutaiuie. 


101 


fa  of  Uw 
[n4>nts  the 
lant  note 
harmosy 
Iti  appU- 
identand 
Ity.  The 
lnflaenc6 
he  grand 

i  moat  be 
healer  aa 
a  reallia- 
elng  that 
ren;  that 
and  that 
capacity 
mand. 
itly  glye 
or  body; 
( clear  to 
the  aeed; 
another 
and  new 
that  the 
anae  the 
»nae  the 
need  may 
I  patient, 
Source  of 
feandto 
tat  he  la 
her  than 
Hy  to  the 
le  onion 


betwM»n  one  aonl  and  another— betw^n  on«  mind  and 
another— thoa  b«»romea  to  complete  that  It  might  b«»  lald 
they  actually  blend.  The  thoughts,  dcalrea,  Joyi,  and 
hopes  of  the  healer  All  the  mlod  of  the  patient  so  that  the 
new,  uplifting,  higher  Ideal  of  life  enters  his  mind.  The 
▼ery  depths  of  his  being  seem  to  be  stirred;  and  the  soul, 
awakening,  brings  a  renewing  of  the  mind,  which  In  turn 
quickens  every  action  or  'unction  of  the  body. 

This  explanation  of  a  subtle  process  may  seem  vague 
and  unsatisfactory  to  some,  but  to  those  who  have  realised 
the  truth  of  these  things  It  will  undoubtedly  appeal.  It 
la  difficult  to  take  mere  words,  as  representatives  of 
material  things,  and  endow  them  with  spiritual  meaning: 
only  they  that  have  eyes  can  see;  only  they  that  have  eara 
can  hear. 

In  giving  either  absent  or  present  treatments,  all  tor- 
mnlas  should  be  avoided,  as  they  tend  to  throw  limitations 
abont  the  healer.  The  one  necessary  thing  Is  to  under- 
stand the  needa  of  the  patient  When  one  comprehends 
his  own  needs,  he  sets  about  to  supply  them.  This  should 
be  the  case  In  the  giving  of  mental  treatment.  The  healer, 
having  attended  first  to  his  own  greatest  needs,  may  then, 
out  of  his  own  fulness,  point  out  the  way  whereby 
another'a  lack  may  be  supplied.  He  should  not  dwell  on 
the  evil  (or  negative)  side;  what  seems  to  be  evil  is  only 
the  lack  of  true  development— ignorance  aa  to  the  true 
direction  of  the  power  of  life.  In  giving  a  treatment  the 
healer  ahould  have  but  one  way  in  mind,  and  that  the 
true  way.  He  only  confuses  another  mind  and  makes 
an  mtity  of  evil  when  he  denies  Ita  exiatence.  It  la  not 
the  dc-iial  of  eril  that  makes  an  undeveloped  mind  strong 
in  the  truth,  but  a  knowledge  of  spiritual  things. 

Many  persona  are  both  intellectually  and  spirituaUy 
laay— not  wanting  to  do  anything  for  themaelvea,  but 
willing  to  hare  everything  done  for  them.    These  people 


I 


Veto  Thtntght  Euayt. 


are  continaaHy  in  need  of  treatment;  they  are  like  a 
watch,  >-hich  needa  winding  every  twentyfonr  honm; 
they  lire  on  the  strength  they  get  from  the  healer,  not 
generating  as  they  ab-^nld  the  forcee  of  life  fov  thcmtelTea; 
they  are  not  willing  to  ni e  their  own  powers  of  mina  and 
sonl,  but  think  that,  so  long  as  they  are  paying  a  stipulated 
sum  of  money,  the  one  treating  them  should  &eep  them  in 
health.  Very  often  they  are  ditappointed  when  they  find 
themselyes  far  from  well,  notwithstanding  all  the  treat- 
ment they  have  received.  A  patient  makes  a  great  error 
when  he  relies  exclusively  upon  the  healer  instead  of  try- 
ing to  rise,  so  far  as  he  kno>7B  how,  through  his  own  power. 
The  patient  that  wok^ks  conscientiously  vaiih  his  heeler  is 
the  one  that  ivill  express  health  the  soonest.  Let  him, 
first  of  all,  try  to  be  bright;  to  look  on  the  hopeful  side  of 
things;  to  think  thoughts  of  health  and  strength.  This 
mental  condition  tends  to  m^ke  hLm  more  receptive  (o 
treatment^  and,  when  new  thoughts  and  desires  enter  his 
mind,  let  him  try  to  give  them  expression— not  to  put 
them  aside  and  refuse  to  act  upon  them,  but  to  act  on 
every  new  and  true  impulse.  The  patient  taking  this 
course  must  «oon  give  i^xpression  outwardly  to  that  whifih 
already  exists  inwardly.  Health  of  mind  precedes  health 
of  body:  the  whole  miJad  mfkes  the  whole  body. 

After  all,  the  phrase,  **<iJbamt  mental  treatment,^  does 
.  not  give  the  irue  thought  It  is  used  to  denote  bodily 
separation  6nly;  Hhfite  is  no  other  state  of  sepa&'ateneas. 
There  is  not  even  so-called  material  separation:  b^anse 
the  very  materials  that  compojie  the  body  have  no  IsepaM^ 
tion  as  betwean  the  body  of  one  portion  and  that  of  aaotlMP, 
no  matter  what  ^itanee  the  two  may  be  apart  AU 
mental  healing,  therefore,  is  really  prmm*  treatmeoty 
whether  the  patient's  body  be  dose  at  hand  <»  mika  dfa* 
tant  There  is  certainly  a  eom2nun.on~a  meetlfig  ef 
mind  with  mind,  and  soul  with  senl^^cgardliia  of  what 


v.^- 


iilhiiir'<[i  ■iiiiiniiif 


i;^»^ii>H|iri'w»i;>iwr1Wii  >IM<j*»l'"'iiiW  *4t 


HtaUng  at  a  Distanee. 


108 


are  like  • 
Dur  honn; 
liealer,  not 
hcmtelfen; 
(miitiiaiid 
,  itipiklated 
lep  them  in 
ntheyilntt 
i  the  trea^ 
great  error 
:ead  of  try- 
>wu  power. 
li  hetJer  it 
Let  him, 
ef  al  side  of 
tgth.  Tliiji 
>«eptiTe  to 
m  enter  hi* 
not  to  put 
;  to  act  on 
aking  thi« 
tliat  which 
ides  health 


we  term  respectively  time  and  space.  Therefore,  let  ttie 
paUent  drop  all  thought  of  separation  between  the  healer 
and  himself;  let  him  feel  that  the  treatment  is  going  to 
proye  effectual-that  it  is  going  to  accomplish  the  desired 
wsult-regardless  of  time  or  distance.  This  also  will 
tend  to  put  his  mind  In  a  condition  of  receptivity. 

The  oiBce  of  the  healer,  then,  is  to  impart  a  true  knowl- 
edge of  life  to  the  mind  of  the  paUent;  to  dwell  on  the 
affirmative  side;  to  keep  ever  before  the  mind  the  absolute 
truth  of  Being-the  absolute  quality  of  Love;  and  to 
throw  light  on  the  path  of  life.    This  is  the  healer's  sole 
oflice.    Bach  soul  is  endowed  with  the  faculties  necessary 
to  work  out*  its  own  salvation,  or,  in  other  words,  to  come 
Into  a  knowledge  of  its  own  glory  and  greatness  as  a  per- 
fectible expression  of  God,  containing  within  itself  the 
fulness  of  the  Godhead.    As  Jesus  said,  "He  ciUled  them 
gods,  unto  whom  the  Word  of  God  came."    When  the 
Word  of  Gofl  becomes  fully  manifested  in  the  Ufe  of  man, 
then  does  he  truly  express  the  perfect  image  and  likeness 
of  his  Creator. 


lent,"  does 
lote  bodily 
[MU'ataMSs. 
n:  biteause 
noisepava* 
of  another, 
ipart  All 
treatmettt, 
rmikadia* 
neetlfig  of 
IN  of  what 


^  ■'■      "^J"      f  Yi'lT'Jj'lj^*' 


^ 


I      I»ll't »' 


-•—aMmwjAjo 


■^t^^-^-m^  ■iiffm'f'-^ ,: 


